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THE 

RELIGIOUS CREEDS 

AND 

STATISTICS 

OF EVERY 

CHRISTIAN DENOMINATION 

IN THE 

AND 

WITH 

SOME ACCOUNT OF THE RELIGIOUS SENTIMENTS 

OF THE 
JEWS, AMERICAN INDIANS, DEISTS,' MAHOMETANS, <fcc. 



BY JOHN HAYWARD. 



BOSTON: 

PUBLISHED BY JOHN HAYWARD. 

For Sale by the principal Booksellers generally in the several States. 



Press of Jonathan Howe, No. 39, Merchants Row. 

1836. 



■:. 



■^ 



\5 



A* 



Entered according to act of Congress, in the year one thousand 
eight hundred and thirty-six, by John Hay ward, in the Clerk's 
Office of the District Court of Massachusetts. 



ADDITIONS. 

Antinoraians, Page 115 

Bible Societies, " 153 

Theological Seminaries, " 154 

Progress of Christianity, " 154 

Salaries of the Clergy, " 155 

Christian Moderation, " 156 

Q5^ There are some articles, such as Church Government, Ortho- 
dox Creed, Reformation, &c. arranged with the several denomina- 
tions, in alphabetical order. 



PREFACE. 



The following pages were intended to form a part of 
another publication ; but as the Creeds or Doctrines of the 
several denominations of Christians, could not be fully ex- 
pressed without occupying more room than could be well 
spared in that work ; and as articles of a religious nature 
might appear rather misplaced in a volume almost exclusive- 
ly appropriated to geographical descriptions, and statistics of 
various kinds, the Editor has concluded to publish that part, 
containing religious intelligence, in a separate volume. 

With some exceptions, this volume is a compilation from 
various works of acknowledged authority. The authors 
which the compiler has consulted, and from which he has 
taken many of the creeds, forms of church government, 
modes of worship, he. are the following : Mosheim and 
MacLaine's Ecclesiastical History ; Gregory and Ruter's 
Church History ; Buck and Henderson's Theological Dic- 
tionaries ; Adams' View of Religions ; Benedict's History of 
all Religions; Evans' Sketches ; Brown's Encyclopedia of 
Religious Knowledge ; Cyclopedia Americana ; and many 
other valuable publications. 

To the clergy and other gentlemen, who have kindly 
favored the Editor with their communications and assistance, 
he tenders his most grateful acknowledgments. 

Should it be found that the Editor has been so unfortunate 
as to have made any mistatement in regard to the sentiments 
of any sect or denomination, he assures the public that the 
error, when discovered, shall be corrected in some publica- 
tion, coextensive with the work. 



4 PREFACE. 

Considerable time and labor have been bestowed to render 
the statistics of the several denominations as full and accu- 
rate, as possible. Indeed, the whole has been prepared with 
much care ; and the Editor indulges a hope that it will prove 
acceptable to the public, as a book of common reference, on 
a subject of greater interest and importance, than any other 
to which the human mind can devote itself. 

August 24, 1836. 



Note. The Editor proposes to publish, annually, the Statistics 
of the several denominations of Christians in the United States 
and British Provinces. Any assistance from his friends, at home 
or abroad, to render the work accurate, will be very gratefully 
received. 



RELIGIOUS CREEDS, &e. 



ARIANS, 

The followers of Arius, a presbyter of the church of Alexandria, 
about A. D. 315, who held that the Son of God was totally and es- 
sentially distinct from the Father ; that he was the first and noblest 
of those beings whom God had created ; the instrument, by whose 
subordinate operation he formed the universe ; and therefore, infe- 
rior to the Father both in nature and dignity ; also, that the Holy 
Ghost was not God, but created by the power of the Son. The 
Arians owned that the Son was the Word ; but denied that Word to 
have been eternal. They held that Christ had nothing of man in 
him but the flesh, to which the Word was joined, which was the 
same as the soul in us. 

In modern times, the term Arian is indiscriminately applied to 
those who consider Jesus simply subordinate to the Father. Some 
of them believe Christ to have been the creator of the world ; but 
they all maintain that he existed previously to his incarnation, 
though in his pre-existent state they assign him different degrees of 
dignity. See Matt. 4 : 10.— 15 : 32.— 19 : 17.— 27 : 46. Mark 5 : 
7.— 13: 32. John 4: 23.— 14: 28.— 20: 17. Acts 4: 24. 1 Cor. 
1 : 4.— 11 : 3.— 15 : 24. Eph. 1 : 17.— 4 : 6. Phil. 1 : 3, 4, &c. 

ARMINIANS, 

Those persons who follow the doctrines of Arminius, who was 
pastor at Amsterdam, and afterwards professor of divinity at Ley- 
den. Arminius had been educated in the opinions of Calvin ; but, 
thinking the doctrine of that great man with regard to free will, 
predestination and grace, too severe, he began to express his 
doubts concerning them, in the year 1591 ; and, upon farther in- 
quiry, adopted the sentiments of those whose religious system ex- 
tends the love of the Supreme Being and the merits of Jesus 
Christ, to all mankind. 

The distinguishing tenets of the Arminians may be comprised in 
the five following articles relative to predestination, universal re- 
demption, the corruption of man, conversion, and perseverance, viz. 

I. That God determined to bestow pardon and present salvation 

on all who repent and believe in Christ; and final salvation on all 

who persevere to the end, and to inflict everlasting punishment on 

those who should continue in their unbelief, and resist his divine 

2 



6 ATHEISTS. 

succours ; so that election was conditional, and reprobation in like 
manner the result of foreseen infidelity and persevering wickedness. 
See Ezek. 18 : 30—32. Acts 17 : 24—30. Matt. 23 : 37. Rom. 
2 : 4, 5.-5 : 18. 1 Tim. 11 : 1—4. 2 Pet. 1 : 10.— 3 : 9. 

II. That Jesus Christ by his sufferings and death, made an 
atonement for the sins of all mankind in general, and of every in- 
dividual in particular ; that, however, none but those w T ho believe in 
him can be partakers of divine benefits. See John 2 : 2. — 3 : 16, 
17. Heb. 2 : 9. Isa. 50 : 19, 20. 1 Cor. 8 : 11. 

III. That true faith cannot proceed from the exercise of our 
natural faculties and powers, nor from the force and operation of 
free will ; since man, in consequence of his natural corruption, is 
incapable either of thinking or doing any good thing ; and that, 
therefore, it is necessary, in order to his conversion and salvation, 
that he be regenerated and renewed by the operation of the Holy 
Ghost, which is the gift of God through Jesus Christ. 

IV. That this divine grace, or energy of the Holy Ghost, begins 
and perfects every thing that can be called good in man, and, con- 
sequently, all good works are to be attributed to God alone ; that, 
nevertheless, this grace is offered to all, and does not force men to 
act against their inclinations, but may be resisted and rendered in- 
effectual, by the perverse will of the impenitent sinner. Some 
modern Arminians interpret this and the last article with a greater 
latitude. See Isa. 1 : 16. Deut. 10 : 16. Eph. 4 : 22. 

V. That God gives to the truly faithful who are regenerated by 
his grace, the means of preserving themselves in this state. The 
first Arminians, indeed, had some doubt with respect to the closing 
part of the latter article ; but their followers uniformly maintain, 
" that the regenerate may lose true justifying faith, fall from a state of 
grace, and die in their sins." See Heb. 6: 4 — 6. 2 Pet. 2: 20, 21. 
Luke 21 : 35. 2 Pet. 3 : 17. Arminius died in 1609, aged 49. 

ATHEISTS. 

The Atheists are those who deny the existence of God : this is 
called speculative atheism. Professing to believe in God, and yet 
acting contrary to this belief, is called practical atheism. Absurd 
and irrational as atheism is, it has had its votaries and martyrs. In 
the seventeenth century, Spinosa, a foreigner, was its noted de- 
fender. Lucilio Vanini, a native of Naples, also publicly taught 
atheism in France ; and, being convicted of it at Toulouse, was 
condemned and executed in 1619. It has been questioned, how- 
ever, whether any man ever seriously adopted such a principle. 

Archbishop Tiliotson says, "I appeal to any man of reason, 
whether any thing can be more unreasonable than obstinately to 
impute an effect to chance, which carries in the very face of it all 
the arguments and characters of a wise design and contrivance. 
Was ever any considerable work, in which there was required a 
great variety of parts, and a regular and orderly disposition of those 
parts, done by chance ? Will chance fit means to ends, and that 



ATHEISTS. 7 

in ten thousand instances, and not fail in any one ? How often 
might a man, after he had jumbled a set of letters in a bag, fling 
them out upon the ground, before they would fall into an exact 
poem ; yea, or so much as make a good discourse in prose ? And 
may not a little book be as easily made by chance as the great 
volume of the world ? How long might a man be in sprinkling col- 
ours upon canvass with a careless hand, before they would happen 
to make the exact picture of a man ? And is a man easier made by 
chance than his picture ? How long might twenty thousand blind 
men, who should be sent out from several remote parts of England, 
wander up and down before they would all meet upon Salisbury 
plain, and fall into rank and file in the exact order of an army ? 
And, yet, this is much more easy to be imagined than how the in- 
numerable blind parts of matter should rendezvous themselves into 
a world. A man that sees Henry the Seventh's chapel at West- 
minster, might with as good reason maintain, (yea, with much bet- 
ter, considering the vast difference betwixt that little structure and 
the huge fabric of the world,) that it was never contrived or built 
by any means, but that the stones did by chance grow into those 
curious figures into which they seem to have been cut and graven; 
and that upon a time, (as tales usually begin,) the materials of that 
building, the stone, mortar, timber, iron, lead and glass, happily met 
together, and very fortunately ranged themselves into that delicate 
order in which we see them now, so close compacted, that it must 
be a very great chance that parts them again. What would the 
world think of a man that should advance such an opinion as this, 
and write a book for it? If they would do him right, they ought to 
look upon him as mad ; but yet with a little more reason than any 
man can have to say, that the world was made by chance, or that 
the first men grew up out of the earth as plants do now. For, can 
any thing be more ridiculous, and against all reason, than to as- 
cribe the production of men to the first fruitfulness of the earth, 
without so much as one instance and experiment, in any age or his- 
tory, to countenance so monstrous a supposition ? The thing is, at 
first sight, so gross and palpable, that no discourse about it can make 
it more apparent. And yet, these shameful beggars of principles 
give this precarious account of the original of things ; assume to 
themselves to be the men of reason, the great wits of the world, 
the only cautious and wary persons that hate to be imposed upon, 
that must have convincing evidence for every thing, and can admit 
of nothing without a clear demonstration of it." 

Lord Bacon remarks, that " a little philosophy inclineth a man's 
mind to Atheism, but depth in philosophy bringeth men's minds 
about to religion : for while the mind of man iooketh upon second 
causes scattered, it may rest in them and go no farther ; but when 
it beholdeth the chain of them confederated and linked together, it 
must needs fly to Providence and Deity." (See Appendix, Note A.) 



BAPTISTS. 



BAPTISTS. 



A denomination of Christians, distinguished by their simple ad- 
herence to the Scriptures, by their views of the spiritual constitu- 
tion of the Christian church, and of the holy design, subjects and 
mode of baptism. They hold that a personal profession of faith, 
and an immersion in water, are essential to baptism. There are 
several bodies of Baptists in the United States, which will be found 
under their different names. The Regular or Associated Baptists 
are, in sentiment, moderate Calvinists, and form the most numerous 
body of Baptists in this country. 

The Baptists of all denominations, being independent, or congre- 
gational in their form of church government, their ecclesiastical as- 
semblies disclaim all right to interfere with the concerns of indi- 
vidual churches. Their public meetings by delegation from differ- 
ent churches, are held for the purpose of mutual advice and im- 
provement, but not for the general government of the whole body. 

The following brief Declaration of Faith, with the Church Cove- 
nant, was recently published by the Baptist Convention of New 
Hampshire, and is believed to express, with little variation, the gen- 
eral sentiments of the Regular or Associated Baptists. 

I. Of the Scriptures. — We believe the Holy Bible was written 
by men divinely inspired, and is a perfect treasure of heavenly in- 
struction ; that it has God for its author, salvation for its end, and 
truth without any mixture of error for its matter ; that it reveals 
the principles by which God will judge us ; and therefore is, and 
shall remain to the end of the world, the true centre of Christian 
union, and the supreme standard by which all human conduct, creeds 
and opinions should be tried. 

II. Of the true God. — That there is one, and only one, true 
and living God, whose name is JEHOVAH, the Maker and Su- 
preme Ruler of heaven and earth ; inexpressibly glorious in holi- 
ness; worthy of all possible honor, confidence and love ; revealed 
under the personal and relative distinctions of the Father, the Son, 
and the Holy Ghost ; equal in every divine perfection, and execut- 
ing distinct but harmonious offices in the great work of redemption. 

III. Of the Fall of Man. — That man was created in a state 
of holiness, under the law of his Maker, but by voluntary trans- 
gression fell from that holy and happy state ; in consequence of 
which all mankind are now sinners, not by constraint but choice ; 
being by nature utterly void of that holiness required by the law 
of God, wholly given to the gratification of the world, of Satan, 
and of their own sinful passions, and therefore under just condem- 
nation to eternal ruin, without defence, or excuse. 

IV. Of the Way of Salvation. — That the salvation of sin- 
ners is wholly of grace, through the mediatorial offices of the Son 
of God, who took upon him our nature, yet without sin ; honored 
the law by his personal obedience, and made atonement for our sins 
by his death ; being risen from the dead, he is now enthroned in 
heaven ; and uniting in his wonderful person the tenderest sympa- 



BAPTISTS. 9 

thies with divine perfections, is every way qualified to be a suitable, 
a compassionate, and an all-sufficient Saviour. 

V. Or Justification. — That the great Gospel blessing, which 
Christ of his fulness bestows on such, as believe in Him, is justifica- 
tion; that justification consists in the pardon of sin and the promise 
of eternal life, on principles of righteousness ; that it is bestowed 
not in consideration of any works of righteousness which we have 
done, but solely through his own redemption and righteousness ; 
that it brings us into a state of most blessed peace and favour with 
God, and secures every other blessing needful for time and eternity. 

VI. Of the Freeze ss of Salvation. — That the blessings of 
salvation are made free to all by the Gospel ; that it is the imme- 
diate duty of all to accept them by a cordial and obedient faith ; 
and that nothing 'prevents the salvation of the greatest sinner on 
earth, except his own voluntary refusal to submit to the Lord Jesus 
Christ ; which refusal will subject him to an aggravated condem- 
nation. 

VII. Of Grace in Regeneration. — That in order to be saved, 
we must be regenerated or born again ; that regeneration consists 
in giving* a holy disposition to the mind, and is effected in a man- 
ner above our comprehension or calculation, by the power of the 
Holy Spirit, so as to secure our voluntary obedience to the Gospel ; 
and that its proper evidence is found in the holy fruit which we 
bring forth to the glory of God. 

VIII. Of God's Purpose of Grace. — That election is the 
gracious purpose of God, according to which he regenerates, sanc- 
tifies, and saves sinners ; that being perfectly consistent with the 
free agency of man, it comprehends all the means in connection 
with the end ; that it is a most glorious display of God's sovereign 
goodness, being infinitely wise, holy and unchangeable ; that it ut- 
terly excludes boasting, and promotes humility, prayer, praise, trust 
in God, and active imitation of his free mercy ; that it encourages 
the use of means in the highest degree ; that it is ascertained by 
its effects in all who believe the Gospel ; is the foundation of 
Christian assurance ; and that to ascertain it with regard to our- 
selves, demands and deserves our utmost diligence. 

IX. Of the Perseverance of Saints. — That such only are 
real believers as endure unto the end; that their persevering at- 
tachment to Christ is the grand mark which distinguishes them 
from superficial professors ; that a special Providence watches over 
their welfare ; and they are kept by the power of God through 
faith unto salvation. 

X. Harmony of the Law and Gospel. — That the law of God 
is the eternal and unchangeable rule of his moral government ; 
that it is holy, just and good ; and that the inability which the 
Scriptures ascribe to fallen men to fulfil its precepts, arises entirely 
from their love of sin ; to deliver them from which, and to restore 
them through a Mediator to unfeigned obedience to the holy law, is 
one great end of the Gospel, and of the means of grace connected 
with the establishment of the visible church. 



10 BAPTISTS. 

XI. Of a Gospel Church. — That a visible church of Christ 
is a congregation of baptized believers, associated by covenant in 
the faith and fellowship of the Gospel ; observing the ordinances 
of Christ ; governed by his laws ; and exercising the gifts, rights 
and privileges invested in them by his word ; that its only proper 
officers are bishops or pastors, and deacons, whose qualifications, 
claims and duties are defined in the Epistles to Timothy and Titus. 

XII. Of Baptism and the Lord's Supper. — That Christian 
baptism is the immersion of a believer in water, in the name of the 
Father, Son and Spirit ; to show forth in a solemn and beautiful 
emblem, our faith in a crucified, buried, and risen Saviour, with its 
purifying power ; that it is pre-requisite to the privileges of a 
church relation ; and to the Lord's supper, in which the members 
of the church, by the use of bread and wine, are to commemorate 
together the dying love of Christ ; preceded always by solemn self- 
examination. 

XIII. Of the Christian Sabbath. — That the first day of the 
week is the Lord's day, or Christian Sabbath, and is to be kept sa- 
cred to religious purposes, by abstaining from all secular labor and 
recreations ; by the devout observance of all the means of grace, 
both private and public ; and by preparation for that rest which re- 
maineth for the people of God. 

XIV. Of Civil Government. — That civil government is of 
divine appointment, for the interests of good order of human socie- 
ty ; and that magistrates are to be prayed for. conscientiously hon- 
ored, and obeyed, except in things opposed to the will of our Lord 
Jesus Christ, who is the only Lord of the conscience, and the 
Prince of the kings of the earth. 

XV. Of the Righteous and the Wicked. — That there is a 
radical and essential difference between the righteous and the wick- 
ed ; that such only as through faith are justified in the name of the 
Lord Jesus, and sanctified by the Spirit of our God, are truly right- 
eous in his esteem ; while all such as continue in impenitence and 
unbelief are in his sight wicked, and under the curse ; and this 
distinction holds among men both in and after death. 

XVI. Of the World to come. — That the end of this world 
is approaching ; that at the last day, Christ will descend from 
heaven, and raise the dead from the grave to final retribution ; that 
a solemn separation will then take place ; that the wicked will be 
adjudged to endless punishment, and the righteous to endless joy ; 
and that this judgment will fix forever the final state of men in 
heaven or hell, on principles of righteousness. 

Church Covenant. — Having been, as we trust, brought by di- 
vine grace to embrace the Lord Jesus Christ, and to give up our- 
selves wholly to him ; we do now solemnly and joyfully covenant 
with each other, to walk together in him with brotherly 
love, to his glory as our common Lord. We do, therefore, in his 
strength engage, 

That we will exercise a mutual care, as members one of another, 
to promote the growth of the whole body in Christian knowledge, 



BEREANS. 11 

holiness and comfort ; to the end that we may stand perfect and 
complete in all the will of God. 

That to promote and secure this object, we will uphold the pub- 
lic worship of God and the ordinances of his house ; and hold con- 
stant communion with each other therein; that we will cheerfully 
contribute of our property for the support of the poor, and for the 
maintenance of a faithful ministry of the Gospel among us. 

That we will not omit closet and family religion at home, nor al- 
low ourselves in the too common neglect of the great duty of re- 
ligiously training up our children, and those under our care, with a 
view to the service of Christ, and the enjoyment of heaven. 

That we will walk circumspectly in the world, that we may win 
their souls; remembering that God hath not given us the spirit of 
fear, but of power, and of love, and of a sound mind ; that we are 
the light of the world and the salt of the earth, and that a city set 
on a hill cannot be hid. 

That we will frequently exhort, and if occasion shall require, ad- 
monish one another, according to Matthew 18th, in the spirit of 
meekness ; considering ourselves, lest we also be tempted, and that 
as in baptism we have been buried with Christ, and raised again ; so 
there is on us a special obligation henceforth to walk in newness 
of life. 

And may the God of peace, who brought again from the dead 
our Lord Jesus, that great Shepherd of the sheep, through the 
blood of the everlasting covenant, make us perfect in every good 
work to do his will ; working in us that which is well pleasing in 
his sight, through Jesus Christ : to whom be glory forever and 
ever. Amen. See Matt. 3 : 5, 6, 11, 13— 16.— 20: 22, 23.— 21 : 
25.-28: 19. Mark 1 : 4, 5, 8, 9, 10.— 11: 30.— 16: 15, 16. Luke 
3: 3, 7, 12, 16, 21.— 7 : 29, 30.— 12: 50.— 20 : 4. John 1 : 28, 31, 
33.-3 : 22, 23.-4: 1, 2. Acts 1 : 5, 22.-2: 38, 41.— 8 : 12, 13, 
36—39.-9: 18.— 10: 37,47, 48.-13:24.-16: 15,33.-18: 8, 
25.— 19: 4, 5—22: 16. Rom. 6: 3, 4. 1 Cor. ] : 13— 17.— 10: 2. 
12 : 13.-15 : 29. Gal. 3 : 27. Eph. 4 : 5. Col. 2 : 12. Heb. 6 : 
2. 1st Pet. 3: 21. 

Many of the Baptists, particularly in large cities, erect baptistries 
in their places of worship. This is considered improper, by some, 
as in all baptisms mentioned in the Scriptures, where the place is 
named, the ordinance was performed in the open air; in a river, 
lake or sea. (See Appendix, Note B.) 

BEREANS. 

The Bereans are a sect of protestant dissenters from the church 
of Scotland, who take their title from and profess to follow the ex- 
ample of the ancient Bereans, in building their system of faith and 
practice upon the Scriptures alone, without regard to any human 
authority whatever. The Bereans first assembled as a separate 
society of Christians, in the city of Edinburgh, in the autumn 
of 1773. Mr. Barclay, a Scotch clergyman, was the founder of 
this sect. 



n BEREANS. 

The Bereans agree with the great majority of Christians respect- 
ing the doctrine of the Trinity, which they hold as a fundamental 
article ; and they also agree in a great measure with the professed 
principles of our orthodox churches, respecting predestination and 
election, though they allege that these doctrines are not consistent- 
ly taught. But they differ from the majority of all sects of Chris- 
tians in various other important particulars, such as, 1. Respect- 
ing our knowledge of the Deity. Upon this subject they say, the 
majority of professed Christians stumble at the very threshold of 
revelation ; and, by admitting the doctrine of natural religion, nat- 
ural conscience, natural notices, &c, not founded upon revelation, 
or derived from it by tradition, they give up the cause of Christiani- 
ty at once to the infidels ; who may justly argue, as Mr. Paine in 
fact does in his Age of Reason, that there is no occasion for any 
revelation or word of God, if man can discover his nature and per- 
fections from his works alone. But this the Bereans argue is be- 
yond the natural powers of human reason ; and, therefore, our 
knowledge of God is from revelation alone, and that without reve- 
lation man would never have entertained an idea of his existence. 

2. With regard to faith in Christ, and assurance of salvation 
through his merits, they differ from almost all other sects whatso- 
ever. These they reckon inseparable, or rather the same, because 
(they say) "God hath expressly declared, he that believeth shall be 
saved ; and, therefore, it is not only absurd but impious, and in a 
manner calling God a liar, for a man to say I believe the Gospel, 
but have doubts, nevertheless, of my own salvation." With regard 
to the various distinctions and definitions that have been given of 
different kinds of faith, they argue that there is nothing in- 
comprehensible or obscure in the meaning of this word as used in 
Scripture ; but that as faith, when applied to human testimony, sig- 
nifies neither more nor less than the mere simple belief of that 
testimony as true, upon the authority of the testifier, so, when ap- 
plied to the testimony of God, it signifies precisely "the belief of 
his testimony, and resting upon his veracity alone, without any kind 
of collateral support from concurrence of any other evidence or 
testimony whatever." And they insist that, as this faith is the gift 
of God alone, so the person to whom it is given is as conscious of 
possessing it as the being to whom God gives life is of being alive : 
and, therefore, he entertains no doubts either of his faith or his 
consequent salvation through the merits of Christ, who died and 
rose again for that purpose. In a word, they argue that the gospel 
would not be what it is held forth to be, glad tidings of great joy, 
if it did not bring full personal assurance of eternal salvation to the 
believer ; which assurance, they insist, is the present infallible 
privilege and portion of every individual believer of the gospel. 

3. Consistently with the above definition of faith, they say that the 
sin against the Holy Ghost, which has alarmed and puzzled so 
many in all ages, is nothing else but unbelief; and that the expres- 
sion — "it shall not be forgiven neither in this world nor that which 
is to come," means only that a person dying in infidelity would not 



BEREANS. 13 

be forgiven neither under the former dispensation by Moses (the 
then present dispensation, kingdom, or government of God,) nor 
under the gospel dispensation, which, in respect of the Mosaic, was 
a kind of future world or kingdom to come. 4. The Bereans in- 
terpret a great part of the Old Testament prophecies, and in par- 
ticular the whole of the Psalms, excepting such as are merely his- 
torical or laudatory, to be typical or prophetical of Jesus Christ, his 
sufferings, atonement, mediation and kingdom ; and they esteem it 
a gross perversion of these Psalms and prophecies to apply them to 
the experiences cf private Christians. In proof of this, they not 
only urge the words of the apostle, that no prophecy is of any pri- 
vate interpretation, but they insist that the whole of the quotations 
from the ancient prophecies in the New Testament, and particu- 
larly those from the Psalms, are expressly applied to Christ. In 
this opinion many other classes of Protestants agree with them. 
5. Of the absolute all-superintending sovereignty of the Almighty, 
the Bereans entertain the highest idea, as well as of the uninter- 
rupted exertion thereof over all his works, in heaven, earth, and 
hell, however unsearchable by his creatures. A God without elec- 
tion, they argue, or choice in all his works, is a God without exist- 
ence, a mere idol, a nonentity. And to deny God's election, pur- 
pose, and express will in all his works, is to make him inferior to 
ourselves. 

The Bereans consider infant baptism as a divine ordinance, insti- 
tuted in the room of circumcision ; and think it absurd to suppose 
that infants, who all agree are admissible to the kingdom of God in 
heaven, should, nevertheless, be incapable of being admitted into 
his visible church on earth. They commemorate the Lord's supper 
generally once a month ; but as the words of the institution fix no 
particular period, they sometimes celebrate it oflener, and some- 
times at more distant periods, as it may suit their general conve- 
nience. They meet every Lord's day for the purpose of preach- 
ing, praying, and exhorting to love and good works. With regard 
to admission and exclusion of members, their method is very sim- 
ple : when any person, after hearing the Berean doctrines, pro- 
fesses his belief and assurance of the truths of the gospel, and de- 
sires to be admitted into their communion, he is cheerfully receiv- 
ed upon his profession, whatever may have been his former manner 
of life. But if such a one should afterwards draw back from his 
good profession or practice, they first admonish him, and, if that 
has no effect, they leave him to himself. They do not think that 
they have any power to deliver a backsliding brother to Satan ; that 
text, and other similar passages, such as, "Whatsoever ye shall 
bind on earth shall be bound in heaven," &c. they consider as re- 
stricted to the apostles, and to the inspired testimony alone, and not 
to be extended to any church on earth, or any number of churches 
or of Christians, whether decided by a majority of votes, or by 
unanimous voices. Neither do they think themselves authorized, 
as a Christian church, to inquire into each other's political opin- 
ions, any more than to examine into each other's notions of philos- 



14 CALVINISTS. 

ophy. They both recommend and practise, as a Christian duty, 
submission to lawful authority ; but they do not think that a man 
by becoming a Christian, or joining their society, is under any ob- 
ligation by the rules of the gospel to renounce his right of private 
judgment upon matters of public or private importance. Upon all 
such subjects they allow each other to think and act as each may 
see it his duty ; and they require nothing more of the members 
than a uniform and steady profession of the apostolic faith, and a 
suitable walk and conversation. See Acts 17;' 11. Rom. 10: 9. 
The Berean doctrines have found converts in various parts of 
Europe and America. 

CALVINISTS. 

This denomination of Christians of the Congregational order, 
are chiefly descendants of the English Puritans, who founded most 
of the early settlements in New England. They derive their name 
from John Calvin, who was born at Nogen, in Picardy, in 1509. 
Calvin v/as made professor of divinity at Geneva, 1536, and was re- 
markable for his genius, learning and eloquence. He took an early 
part in the reformation, and by his zeal and labors, much was effect- 
ed towards its accomplishment. He died at Geneva, in the year 
1564 

The Calvinists are divided into three parties — High, Strict and 
Moderate. The High Calvinists favor the Hopkinsian system. 
The Moderate Calvinists embrace the leading features of Calvin's 
doctrine, but object to some parts; particularly to his views of the 
doctrines of predestination and the extent of the design of Christ's 
death. While they hold to the election of grace, they do not be- 
lieve that God has reprobated any of his creatures. They believe 
that the atonement is in its nature general, but in its application 
particular ; and that free salvation is to be preached to sinners in- 
discriminately. The doctrines of the Strict Calvinists are those of 
Calvin himself, as established at the Synod of Dort, A. D. 1618, 
and are as follow, viz : 

1. They maintain that God hath chosen a certain number of the 
fallen race of Adam in Christ, before the foundation of the world, 
unto eternal glory, according to his immutable purpose, and of his 
free grace and love, without the least foresight of faith, good works, 
or any conditions performed by the creature ; and that the rest of 
mankind he was pleased to pass by, and ordain to dishonor and 
wrath, for their sins, to the praise of his vindictive justice. See 
Prov. 16: 4. Rom. 9: from verse 11 to end of chapter. — 8: 30. 
Eph. 1 : 4. Acts 13 : 48. 

2. They maintain that though the death of Christ be a most 
perfect sacrifice, and satisfaction for sins, of infinite value, abund- 
antly sufficient to expiate the sins of the whole world ; and though 
on this ground the gospel is to be preached to all mankind indis- 
criminately ; yet it was the will of God that Christ, by the blood of 
the cross, should efficaciously redeem all those, and those only, who 



CHRISTIAN CONNEXION. 15 

were from eternity elected to salvation, and given to him by the 
Father. See Ps. 33: 11. John 6: 37.— 10 : 11.— 17: 9. 

3. They maintain that mankind are totally depraved, in conse- 
quence of the fall of the first man, who, being their public head, his 
sin involved the corruption of all his posterity, and which corrup- 
tion extends over the whole soul, and renders it unable to turn to 
God, or to do any thing truly good, and exposes it to his righteous 
displeasure, both in this world and that which is to come. See Gen. 
8: 21. Ps. 14: 2,3. Rom. 3 : 10, 11, 12, &c— 4: 14.— 5: 19. 
Gal. 3: 10. 2 Cor. 3: 6,7. 

4. They maintain that all whom God hath predestinated unto 
life, he is pleased, in his appointed time, effectually to call by his 
word and Spirit out of that state of sin and death in which they 
are by nature, to grace and salvation bv Jesus Christ. See Eph. 
1: 19.— 2: 1, 5. Phil. 2: 13. Rom. 3 : 27. 1 Cor. 1: 31. 
Titus 3 : 5. 

5. Lastly : They maintain that those whom God has effectually 
called, and sanctified by his Spirit, shall never finally fall from a 
state of grace. They admit that true believers may fall partially, 
and would fall totally and finally but for the mercy and faithfulness 
of God, who keepeth the feet of his saints ; also, that he who be- 
stoweth the grace of perseverance, bestoweth it by means of read- 
ing and hearing the word, meditation, exhortations, threatenings, 
and promises ; but that none of these things imply the possibility of 
a believer's falling from a state of justification. See Isa. 53 : 4, 5, 
6.-54 : 10. Jer. 32 : 38, 40. Rom. 8 : 38, 39. John 4 : 14.— 6 : 
39.— 10: 28.— 11 : 26. James 1 : 17. 1 Pet. 2: 25. (See Or- 
thodox Creed and Hopkinsians. Also, Note C. in the Appendix.) 



Or Christians, sometimes erroneously pronounced CTtm-tians, 
This is a religious denomination of recent origin in the United 
States, and among the last that has arisen, which from its numbers 
and character, has attained much consideration and influence. Its 
beginning may be dated about the year 1800 ; and the circumstan- 
ces attending its rise and progress are somewhat peculiar. This 
class of believers recognise no individual as a leader or founder. 
They have no Calvin, or Luther, or Wesley, to whom they refer as 
an authority for articles of faith, or rules of practice. The denom- 
ination seems to have sprung up almost simultaneously in different 
and remote parts of the country, without any preliminary inter- 
change of sentiments or concerted plan of action. Their leading 
purposes, at first, appear to have been, not so much to establish any 
peculiar and distinctive doctrines, as to assert, for individuals and 
churches, more liberty and independence in relation to matters of 
faith and of practice ; to shake off the authority of human creeds 
and the shackles of prescribed modes and forms, to make the Bible 
their only guide, claiming for every man the right to be his own 
expositor of it 5 to judge for himself what are its doctrines and re- 



16 CHRISTIAN CONNEXION. 

quirements, and in practice, to follow more strictly the simplicity of 
the apostles and primitive Christians. 

This, then, more than any other, appears to be the distinctive 
principle of the Christian denomination. Holding the belief to be 
indispensable, that the Scriptures were given by inspiration, that 
they are of divine authority, and that they are the only sufficient 
rule for the moral government and direction of man, they maintain 
that every man has the right to be his own interpreter of them ; 
and that diversity of sentiment is not a bar to church fellowship, 
while the very basis of other, or most sects, and their condition of 
communion, seems to be an agreement to a particular interpreta- 
tion of the Bible, a concurrence of sentiment in relation to its doc- 
trines. With these views, the Christian Connexion, profess to de- 
precate what they consider an undue influence of a mere sectarian 
spirit, a tenacious adherence to particular dogmas, as an infringe- 
ment of Christian liberty, as adverse to the genius of the gospel, 
and the practical influence of true 'religion. They maintain that 
this spirit enters too much into the principles and regulations by 
which religious bodies are generally governed. 

In New England, where the Connexion seems first to have at- 
tracted attention by any public demonstration, or organization as a 
distinct class of believers, it was composed principally of individ- 
uals who separated from the Calvinistic Baptists. Soon after the 
formation of their first church, several larger churches of the Cal- 
vinistic Baptists declared themselves independent of the Baptist 
Association, and united with them. The Freewill, and Six-Princi- 
ples Baptists, opened their doors to their ministers, and it was ex- 
pected that they would ultimately amalgamate; they, however, still 
continue distinct, with very amicable relations subsisting between 
them. In the Southern States, their first associations consisted 
mostly of seceders from the Methodists, and in the Western States 
from the Presbyterians. Prompted by the leading motives which 
have been stated to the formation of an independent connexion, the 
individuals who first composed it, still held many of the doctrines, 
and cherished a prejudice in favor of some of the usages and prac^ 
tices of the sects from which they had respectfully withdrawn. 
Hence we can scarcely affirm, with justice, that any doctrine was, 
at first, held by them in common, or as a body ; their distinguishing 
characteristic being universal toleration. At first, they were gen- 
erally Trinitarians ; but subsequently they have, almost unanimous- 
ly, rejected the doctrine of three equal persons in the Godhead, as 
unscripturaL 

But though toleration is still their predominant principle, and it 
would be wide of the truth to say that any doctrine is universally 
held by the Connexion, or is considered indispensable to member- 
ship, still it may be asserted with confidence, that discussion in 
their periodicals, personal intercourse and conference, have produc- 
ed a manifest approximation to unanimity of sentiment, and that 
the following would be regarded in general as the leading princi- 
ples of Christianity: "That the Holy Scriptures, including th$ 



CHRISTIAN CONNEXION. 17 

books of the Old and New Testaments, contain a full revelation of 
the will of God concerning man, and are alone sufficient for every- 
thing relating to the faith and practice of a Christian, and were 
given by the inspiration of God. That the holy Scriptures are ad- 
dressed" to the reason of man, and may be understood, and that 
every individual possesses the unalienable right of reading them ; 
and of exercising his own judgment with regard to their true im- 
port and meaning. That there is but one living and true God, the 
Father Almighty, who is unoriginated, infinite and eternal; the 
creator and preserver of all things, visible and invisible ; and that 
this God is one spiritual intelligence, one infinite mind, ever the 
same, never varying. That this one God is the moral governor of 
the world, the absolute source of all the blessings of nature, provi- 
dence, and grace ; in whose infinite wisdom, goodness, and benev- 
olence have originated all the moral dispensations to man. That 
man is a free agent, never being impelled by any necessitating in- 
fluence to either do good or 'evil, but has it continually in his power 
to choose the life or death set before him ; on which ground he is 
an accountable being and answerable for all his actions ; and on 
this ground alone he is the proper subject of rewards and punish- 
ment. That ail men sin and come short of the glory of God. That 
Jesus Christ is the Son of God, the promised Messiah and Saviour 
of the world; that there is salvation in no other name, and that he 
is able to save to the uttermost all that will come to God by him. 
That Jesus Christ, in pursuance of the glorious plan of salvation, 
and for the benefit of all mankind without distinction, submitted to 
the painful and ignominious death of the cross, by which death the 
New Covenant was sealed, ratified, and confirmed; so that hence- 
forth his blood is the blood of the everlasting covenant, and the 
gospel is the new covenant in his blood, and that on the third day 
after his crucifixion he was raised from the dead by the power of 
God. That the pardon of sin is communicated through the media- 
tion of Jesus Christ, through his sufferings and death, and is re- 
ceived by repenta,nce towards God, and faith in our Lord Jesus 
Christ. That God freely forgives sin on the ground of his own 
rich mercy in Christ Jesus, and not on account of any merit or 
worthiness in the croature, so that we are justified freely by his 
grace. That the Holy Spirit is the power and energy of God, 
that holy influence of God, by whose agency in the use of means, 
the wicked are regenerated, sanctified, and converted to a holy and 
a virtuous life ; and that the saints, by the same Spirit in the use of 
means, are comforted, strengthened and led in the path of duty. 
That the souls of all truly penitent believers may be cleansed from 
the defilements of sin, and be brought into a state of holiness and 
purity with God, and by continued obedience live in a justified 
state before him. That the whole period of human life is a state 
of probation, in every part of which a sinner may repent and turn 
to God, and also in every part of which a believer may relapse into 
sin and fall from the grace of God ; and that this possibility of ris- 
ing and liability to falling, are essential to a state of trial and pro- 
bation. That all the promises and threatenings of the gospel are 
o 



18 CHRISTIAN CONNEXION. 

conditional, as they regard man with reference to his well-being, 
here and hereafter, and that on this ground alone the sacred writ- 
ing can be consistently interpreted, or rightly understood. That 
Jesus Christ has ordained two institutions, which are to be- perpet- 
ually observed, Baptism and the Lord's Supper. Baptism is to be 
administered on a profession of faith in the Christian religion, by 
which the candidate engages to renounce his sins, and walk in new- 
ness of life ; the Lord's Supper is to be frequently observed by all 
true believers, in commemoration of his sufferings and death, by 
which death the New Covenant was confirmed. That there will 
be a resurrection of the dead, both of the just and unjust. That 
there will be a day of judgment, after which, all will be rewarded 
according to the deeds done in the body." 

The principles on which their churches were at first constituted, 
and upon which they still stand, are the following: The Scriptures 
(without any written creed) are taken for the only rule of faith 
and practice, each individual being at liberty to determine for him- 
self, in relation to these matters, what they enjoin. No member is 
subject to the loss of church fellowship on account of his sincere 
and conscientious belief, so long as he manifestly lives a pious and 
devout life. No member is subject to discipline and church cen- 
sure, but for disorderly and immoral conduct. The name Christian 
to be adopted, to the exclusion of all sectarian names, as the most 
appropriate designation of the body and its members. The only 
condition or test of admission as a member of a church, is a per- 
sonal profession of the Christian religion, accompanied with satis- 
factory evidence of sincerity and piety, and a determination to live 
according to the divine rule or the gospel of Christ, Each church 
is considered an independent body, possessing exclusive authority 
to regulate and govern its own affairs. 

For the purpose of promoting the great interest and prosperity 
of the Connexion by mutual efforts and joint councils, Associations 
were formed, called Conferences. Ministers and churches, repre- 
sented by delegates, formed themselves in each State into one or 
more conferences, called State Conferences. One delegate from 
each of the State Conferences constitute a body, denominated the 
" Christian General Book Association ." This body takes the charge 
of the books, and periodicals designed for the general good of the 
body. It is not an ecclesiastical body. In twenty of the States, 
there are between thirty and forty State Conferences ; one in Up- 
per Canada, and one in New Brunswick. The number of minis- 
ters is about 800,' communicants from 100 to 150,000, hearers 
300,000. 

They have recently established a Seminary and Manual Labor 
Institution, denominated The New England Christian Academy, 
located at Beverly, Mass. 

The education of many of the ministers of the Connexion, who 
universally preach extempore, is defective. Their maxim has been, 
"let him who understands the gospel teach it." They have con- 
sidered the preparation of the heart more important than the em- 
bellishment of the mind. They have, notwithstanding, many 



CHURCH GOVERNMENT. 19 

preachers who appear as scribes, well instructed, who have acquit- 
ed themselves with credit as writers, and the sentiment is fast gain- 
ing ground among them, that literature and science are very- 
useful auxiliaries, in the illustration and enforcement of divine 
truth, (See Appendix, Note D.) 

The Editor has been kindly favored with the above account from the Rev 
Joshua V. Himes of Boston, a highly respected clergyman of the Christian 
Connexion. 

CHURCH GOVERNMENT. 

There are three modes of Church Government, viz : The Epis- 
copalian, from the Latin word Episcopus, signifies Bishop ; the 
Presbyte? ion, from the Greek word Presbuterors, signifying Senior, 
Elder or Presbyter, and the Congregational or Independent mode. 
Under one of these forms, or by a mixture of their several pecu- 
liarities, every church in the Christian world is governed. The 
Episcopal form is the most extensive, as it embraces the Catholic, 
Greek, English, Methodist and Moravian Churches. 

Episcopalians have three orders in the ministry, viz. bishops, 
priests, and deacons ; they all have Liturgies longer or shorter, 
which they either statedly or occasionally use. All Episcopalians 
believe in the existence, and the necessity of an apostolic succes- 
sion of bishops, by whom alone regular and valid ordinations cam 
be performed. 

The Presbyterians believe, that the authority of their ministers, 
to preach the gospel and to administer the sacraments, is derived 
from the Holy Ghost, by the imposition of the hands of the Pres- 
bytery. They affirm, however, that there is no order in the church, 
as established by Christ and his apostles, superior to that of pres- 
byters ; that all ministers, being ambassadors of Christ, are equal 
by their commission ; that presbyter and bishop, though different 
words, are of the same import; and that prelacy was gradually es- 
tablished upon the primitive practice of making the moderator or 
speaker of the presbytery, a permanent officer. 

The Congregationalists, or Independents, are so called from their 
maintaining, that each congregation of Christians which meet in 
one house for public worship, is a complete church ; has sufficient 
power to act and perform every thing relating to religious govern- 
ment within itself; and is in no respect subject or accountable 
to other churches. 

Independents, or Congregationalists, generally ordain their min- 
isters by a council of ministers called for the purpose ; but still they 
hold, that the essence of ordination lies in the voluntary choice 
and call of the people, and that public ordination is no other than 
a declaration of that call. 



CONGREGATIONALISTS, 

(See Church Government.) 



20 DEISTS. 



DEISTS. 



The Deists believe in a God, but reject a written revelation from 
him. They are extravagant in their encomiums on natural religion, 
though they differ much respecting its nature, extent, obligation 
and importance. Dr. Clarke, in his treatise on Deism, divides them 
into four classes, according to the number of articles comprised in 
their creed. 

The first are such as pretend to believe the existence of an eter- 
nal, infinite, independent, intelligent Being ; and who, to avoid the 
name of Epicurean Atheists, teach also that this Supreme Being 
made the world ; though at the same time they agree with the 
Epicureans in this, that they fancy God does not at all concern him- 
self in the government of the world, nor has any regard to, or care 
of, what is done therein. 

The second sort of Deists are those who believe not only the 
being, but also the providence of God, with respect to the natural 
world, but who, not allowing any difference between moral good 
and evil, deny that God takes any notice of the morally good or 
evil actions of men, these things depending, as they imagine, on 
the arbitrary constitution of human laws. 

A third sort of Deists there are, who, having right apprehensions 
concerning the natural attributes of God and his all-governing 
providence, and some notion of his moral perfections also, yet being 
prejudiced against the notion of the immortality of the soul, be- 
lieve that men perish entirely at death, and that one generation 
shall perpetually succeed another without any further restoration or 
renovation of things. 

A fourth, and last sort of Deist, are such as believe the existence 
of a Supreme Being, together with his providence in the govern- 
ment of the world ; also all the obligations of natural religion, but 
so far only as these things are discoverable by the light of nature 
alone, without believing any divine revelation. 

These, the learned author observes, are the only true Deists ; but 
as their principles would naturally lead them to embrace the Chris- 
tian revelation, he concludes there is now no consistent scheme of 
Deism in the world. Dr. Clarke then adds, "The Heathen philos- 
ophers, those few of them who taught and lived up to the obliga- 
tions of natural religion, had indeed a consistent scheme of Deism, 
as far as it went. But the case is not so now ; the same scheme is not 
any longer consistent with its own principles, it does not now lead 
men to embrace revelation, as it then taught them to hope for it. 
Deists in our days, who reject revelation when offered to them, are 
not such men as Socrates and Cicero were ; but under pretence of 
Deism, it is plain they are generally ridiculers of all that is truly 
excellent in natural religion itself. Their trivial and vain cavils; 
their mocking and ridiculing without and before examination ; their 
directing the whole stress of objections against particular customs, 
or particular and perhaps uncertain opinions or explications of opin- 
ions, without at all considering the main body of religion ; their 
loose, vain, and frothy discourses ; and, above all, their vicious and 



DISCIPLES OF CHRIST. 21 

immoral lives show, plainly and undeniably, that they are not real 
Deists but mere Atheists, and consequently not capable to judge 
of the truth of Christianity." 

Dr. Paley observes, "Of what a revelation discloses to mankind, 
one and only one question can be properly asked, — Was it of im- 
portance to mankind to know or to be better assured of? In this 
question, when we turn our thoughts to the great Christian doc- 
trine of a resurrection from the dead and a future judgment, no 
doubt can be possibly entertained. He who gives me riches or 
honors does nothing; he who even gives me health does little in 
comparison with that which lays before me just grounds for expect- 
ing a restoration to life, and a day of account and retribution, 
which thing Christianity hath done for millions." 

DISCIPLES OF CHRIST,' 
Sometimes called Campbellites, or Reformers. 

The rise of this Society, if we only look back to the drawing of 
the lines of demarcation between it and other professors, is of re- 
cent origen. About the commencement of the present century, 
the Bible alone, without any human addition in the form of creeds 
or confessions of faith, began to be plead and preached by many 
distinguished ministers of different denominations, both in Europe 
and America. 

With various success, and with many of the opinions of the vari- 
ous sects imperceptibly carried with them from the denominations 
to which they once belonged, did the advocates of the Bible cause 
plead for the union of Christians of every name on the broad basis 
of the apostles' teaching. But it was not until the year 1823, that 
a restoration of the original gospel and order of things began to be 
plead in a periodical, edited by Alexander Campbell, of Bethany, 
Virginia, entitled "The Christian Baptist." 

He and his father, Thomas Campbell, renounced the Presbyte- 
rian system, and were immersed in the year 1812. They, and the 
congregations which they had formed, united with the Redstone 
Baptist association ; protesting against all human creeds as bonds 
of union, and professing subjection to the Bible alone. This union 
took place in the year 1813. But in pressing upon the attention of 
that society and the public the all-sufficiency of the sacred Scrip- 
tures for every thing necessary to the perfection of Christian char- 
acter, whether in the private or social relations of life, in the church 
or in the world, they began to be opposed by a strong creed- party 
in that association. After some ten years debating and contending 
for the Bible alone, and the apostles' doctrine, Alexander Camp- 
bell' and the church to which he belonged, united with the Mahon- 
ing association, in the Western Reserve of Ohio ; that association 
being more favorable to his views of reform. 

In his debates on the subject and action of baptism with Mr. 
Walker, a seceding minister, in the year 1820, and with Mr. 



22 DISCIPLES OF CHRIST. 

M'Calla, a Presbyterian minister, of Kentucky, in the year 1828, 
his views of reformation began to be developed, and were very 
generally received by the Baptist society, as far as these works 
were read. 

But in his "Christian Baptist," which began July 4, 1823, his views 
of the need of reformation were more fully exposed ; and as these 
gained ground by the pleading of various ministers of the Baptist 
denomination, a party in opposition began to exert itself, and to op- 
pose the spread of what they were pleased to call heterodoxy. 
But not till after great numbers began to act upon these principles, 
was there any attempt towards separation. After the Mahoning 
association appointed Mr. Walter Scott an Evangelist, in the year 
1827, and when great numbers began to be immersed into Christ, 
under his labors, and new churches began to be erected by him 
and other laborers in the field, did the Baptist associations begin to 
declare non-fellowship with the brethren of the reformation. Thus 
by constraint, not of choice, they were obliged to form societies 
out of those communities that split upon the ground of adherence 
to the apostles' doctrine. The distinguishing characteristics of 
their views and practices are the following : 

They regard all the sects and parties of the Christian world as 
having, in greater or less degrees, departed from the simplicity of 
faith and manners of the first Christians, and as forming what the 
apostle Paul calls "the apostasy." This defection they attribute 
to the great varieties of speculation and metaphysical dogmatism 
of the countless creeds, formularies, liturgies, and books of disci- 
pline adopted and inculcated as bonds of union and platforms of 
communion in all the parties which have sprung from the Lutheran 
reformation. The effects of these synodical covenants, conven- 
tional articles of belief, and rules of ecclesiastical polity, has been 
the introduction of a new nomenclature, a human vocabulary of 
religious words, phrases and technicalities, which has displaced the 
style of the living oracles, and affixed to the sacred diction ideas 
wholly unknown to the apostles of Christ. 

To remedy and obviate these aberrations, they propose to ascer- 
tain from the holy Scriptures, according to the commonly-received 
and well-established rules of interpretation, the ideas attached to 
the leading terms and sentences found in the holy Scriptures, and 
•then to use the words of the Holy Spirit in the apostolic accepta- 
tion of them. 

By thus expressing the ideas communicated by the Holy Spirit, 
in the terms and phrases learned from the apostles, and by avoiding 
the artificial and technical language of scholastic theology, they 
propose to restore a pure speech to the household of faith ; and by 
accustoming the family of God to use the language and dialect of 
the heavenly Father, they expect to promote the sanctitication of 
one another through the truth, and to terminate those discords and 
debates which have always originated from the words which man's 
wisdom teaches, and from a reverential regard and esteem for the 
style of the great masters of polemic divinity ; believing that 



DISCIPLES OF CHRIST. 23 

speaking the same things in the same style, is the only certain way 
to thinking the same things. 

They make a very marked difference between faith and opinion ; 
between the testimony of God and the reasonings of men ; the 
words of the Spirit and human inferences. Faith in the testimony 
of God, and obedience to the commandments of Jesus are their 
bond of union ; and not an agreement in any abstract views or 
opinions upon what is written or spoken by divine authority. 
Hence all the speculations, questions, debates of words, and ab- 
stract reasonings found in human creeds, have no place in their re- 
ligious fellowship. Regarding Calvinism and Arminianism, Trini- 
tarianism and Unitarianism, and all the opposing theories of re- 
ligious sectaries, as extremes begotten by each other, they cau- 
tiously avoid them, as equi-distant from the simplicity and practical 
tendency of the promises and precepts, of the doctrine and facts, 
of the exhortations and precedents of the Christian institution. 

They look for unity of spirit and the bonds of peace in the prac- 
tical acknowledgement of one faith, one Lord, one immersion, 
one hope, one body, one Spirit, one God and Father of all ; not in 
unity of opinions, nor in unity of forms, ceremonies, or modes of 
worship. 

The holy Scriptures of both Testaments, they regard as con- 
taining revelations from God, and as all necessary to make the man 
of God perfect, and accomplished for every good word and work ; 
the New Testament, or the living oracles of Jesus Christ, they un- 
derstand as containing the Christian religion ; the testimonies of 
Matthew, Mark, Luke and John, they view as illustrating and prov- 
ing the great proposition on which our religion rests, viz. that Jesus 
of Nazareth is the Messiah, the only-begotten and iv ell-beloved Son 
of God, and the only Saviour of the world ; the Acts of the Apos- 
tles as a divinely authorized narrative of the beginning and pro- 
gress of the reign or kingdom of Jesus Christ, recording the full 
development of the gospel by the holy Spirit sent down from heaven, 
and the procedure of the apostles in setting up the church of Christ 
on earth ; the Epistles as carrying out and applying the doctrine of 
the a.postles to the practice of individuals and congregations, and 
as developing the tendencies of the gospel in the behaviour of its 
professors ; and all as forming a complete standard of Christian 
faith and morals, adapted to the interval between the ascension of 
Christ and his return with the kingdom which he has received from 
God ; the Apocalypse, or Revelation of Jesus Christ to John, in 
Patmos, as a figurative and prospective view of all the fortunes of 
Christianity, from its date to the return of the Saviour. 

Every one who sincerely believes the testimony which God gave 
of Jesus of Nazareth, saying, " This is my Son, the beloved, in 
whom. I delight," or, in other words, believes what the evangelists 
and apostles have testified concerning him, from his conception to 
his coronation in heaven as Lord of all, and who is willing to obey 
him in every thing, they regard as a proper subject of immersion, 
and no one else. They consider immersion into the name of the 



24 DISCIPLES OF CHRIST. 

Father, Son, and Holy Spirit, after a public, sincere, and intelligent 
confession of the faith in Jesus, as necessary to admission to the 
privileges of the kingdom of the Messiah, and as a solemn pledge 
on the part of Heaven, of the actual remission of all past sins and 
of adoption into the family of God. 

The Holy Spirit is promised only to those who believe and obey 
the Saviour. No one is taught to expect the reception of that 
heavenly Monitor and Comforter as a resident in his heart, till he 
obeys the gospel. 

Thus, while they proclaim faith and repentance, or faith and a 
change of heart, as preparatory to immersion, remission, and the 
Holy Spirit, they say to all penitents, or all those who believe and 
repent of their sins, as Peter said to the first audience addressed 
after the Holy Spirit was bestowed after the glorification of Jesus, 
"Be immersed, every one of you, in the name of the Lord Jesus, 
for the remission of sins, and you shall receive the gift of the Holy 
Spirit." They teach sinners that God commands all men every 
where to reform or to turn to God ; that the Holy Spirit strives with 
them so to do by the apostles and prophets; that God beseeches 
them to be reconciled through Jesus Christ, and that it is the duty 
of all men to believe the gospel and turn to God. 

The immersed believers are congregated into societies according 
to their propinquity to each other, and taught to meet every first 
day of the week in honor and commemoration of the resurrection 
of Jesus, and to break the loaf which commemorates the death of 
the Son of God, to read and hear the living oracles, to teach and 
admonish one another, to unite in all prayer and praise, to contribute 
to the necessities of saints, and to perfect holiness in the fear of 
the Lord. 

Every congregation chooses its own overseers and deacons, who 
preside over and administer the affairs of the congregations ; and 
every church, either from itself or in co-operation with others, sends 
out, as opportunity offers, one or more evangelists, or proclaimers 
of the word, to preach the word and to immerse those who believe, 
to gather congregations, and to extend the knowledge of salvation 
where it is necessary, as far as their means extend. But every 
church regards these evangelists as its servants, and therefore they 
have no control over any congregation, each congregation being 
subject to its own choice of presidents or elders, whom they have 
appointed. Perseverance in all the work of faith, labor of love, 
and patience of hope is inculcated by ail the disciples as essential 
to admission into the heavenly kingdom. 

Such are the prominent outlines of the faith and practices of 
those who wish to be known as the disciples of Christ ; but no so- 
ciety among them would agree to make the preceding items either 
a confession of faith or a standard of practice ; but for the infor- 
mation of those who wish an acquaintance with them are willing to 
give at any time a reason for their faith, hope and practice. (See 
Appendix, JVoie E.J 



DORRELTSTS— EMANCIPATORS. 25 

DORRELISTS. 

A sectary, by the name of Dorrel, appeared in Leyden, Mass. 
about forty years ago, and made some proselytes. The following are 
some of his leading sentiments. Jesus Christ is, as to substance, 
a spirit, and is God. He took a body, died, and never rose from the 
dead. None of the human race will ever rise from their graves. 
The resurrection, spoken of in Scripture, is only one from sin to 
spiritual life, which consists in perfect obedience to God. Written 
revelation is a type of the substance of the true revelation, which 
God makes to those, whom he raises from spiritual death. The 
substance is God revealed in the soul. Those, who have it, are 
perfect, are incapable of sinning, and have nothing to do with the 
Bible. The eternal life, purchased by Christ, was an eternal suc- 
cession of natural generation. Heaven is light, and hell is dark- 
ness. God has no wrath. There is no opposition between God 
and the devil, who have equal power in their respective worlds of 
light and darkness. Those, who are raised, are free from all civil 
laws ; are not bound by the marriage covenant ; and the perfect 
have a right to promiscuous intercourse. Neither prayer, nor any 
other worship is necessary. There is no law, but that of nature. 
There is no future judgment; nor any knowledge in the future 
state, of what is done in this world. God has no forethought, no 
knowledge of what passes in the dark world, which is hell, nor any 
knowledge of what has taken place, or will take place in this world. 
Neither God nor the devil has any power to control man. There 
are two kinds of perfection, that of the head, and that of the mem- 
bers. The leader is perfect as the head ; but none of his followers 
can be so, in this sense, so long as the leader continues. All cov- 
enants, which God has heretofore entered into with man, are at an 
end ; and a new covenant made with the leader, (Dorrel,) in which 
he has all power to direct, and all the blessings of which must be 
looked for through him. Neither Moses, nor Christ wrought any 
miracles. I (says Dorrel) stand the same as Jesus Christ in all 
respects. My disciples stand in the same relation to me, as the dis- 
ciples of Christ did to him. 1 am to be worshipped in the same 
manner as Christ was to be worshipped, as God united to human 
flesh.— (See Massachusetts Spy, 1798. ) 

EMANCIPATORS. 

This body of Christians was formed in Kentucky in 1805, by 
the association of a number of ministers and churches of the Bap- 
tist denomination. They differ in no respect from the regular Bap- 
tists, except in the decided stand they have taken against slavery, 
in every branch of it, both in principle and practice, as being a sin- 
ful and abominable system, fraught with peculiar evils and mise- 
ries, which every good man ought to abandon and bear his testi- 
mony against. Their desires and endeavors are, to effect, as soon 
as it can be done, and in the most prudent and advantageous man* 



26 EPISCOPALIANS. 

ner both to the slaves and to their owners, the general and com- 
plete emancipation of this numerous race of enslaved, ignorant, 
and degraded beings, who are now, by the laws and customs of the 
land, exposed to hereditary and perpetual bondage. See Exod. 3: 
7, 9.— 10: 3.-6: 2.— 21 : 2, 16. Levit. 19: 18. Deut. 15 : 12, 
18.— 23: 15.— 24 : 7. Job 6: 14.— 29 : 11. Ps. 12: 5.— 103 : 6. 
Prov. 16 : 8.-22: 16. Eccl. 4 : 1.— 5 : 8. Isa. 1 : 16.— 33 : 15. 
58: 6. Jer. 5: 26.— 21 : 12.— 22: 13.— 34 : 10, 11, 17.— 50 : 33, 
34. Ezek. 18 : 5, 9.-22 : 29.-27 : 13. Dan. 4: 27. Joel 3 : 3, 
6. Mai. 2: 10. Matt. 5 : 7. — 7:12. Luke 4 : 18. — 6:36. 
Rom. 12 : 9. I Cor. 7 : 23. Gal. 5: 13. Col. 4:1. 1 Tim. 1 : 
10. Heb. 13 : 3. Jas. 2 : 13.— 5 : 4. 2 Pet. 2:2. 1 John 4 : 20. 
Rev. 18: 11,13. 

The Emancipators say to Christians of all denominations in the 
United States, in the words of an eloquent philanthropist, "Banish 
from your land the remains of slavery. Be consistent with your 
congressional declaration of rights. Remember, there never was, 
nor will be, a period when justice should not be done. Do what is 
just, and leave the event with God. Justice is the pillar that up- 
holds the whole fabric of human society, and Mercy is the genial 
ray which cheers and warms the habitations of men. The perfec- 
tion of our social character consists in properly tempering the two 
with one another; in holding that middle course which admits of 
our being just, without being rigid, and allows us to be generous, 
without being unjust. May all the citizens of America be found 
in the performance of such social duties, as will secure them peace 
and happiness in this world, and in the world to come life ever^ 
lasting." 

EPISCOPALIANS 5 

Or the Protestant Episcopal Church. 

The religious tenets or doctrines of the Episcopalians are con- 
tained in the thirty-nine Articles of their church, and in the book 
of Homilies, consisting of short moral and doctrinal lessons or dis- 
courses. These Articles and Homilies are inserted in all their 
books of common prayer. In these books the doctrines of the 
trinity, of the atonement and of the renewal of the heart, by the 
influence of the Holy Spirit, are as fully expressed as in the con- 
fession of faith of any other Protestant denomination. 

Candidates for the ministry are not obliged, as in the church of 
England, to sign the thirty-nine articles, but they are required to 
subscribe the following declaration : "I do believe the Holy Scrip- 
tures of the Old and New Testament to be the word of God, and 
to contain all things necessary to salvation ; and I do solemnly en- 
gage to conform to the doctrines and worship of the Protestant 
Episcopal Church in these United States." 

"The prejudices which have existed against this church appear 
to be gradually diminishing, and its beautiful and impressive liturgy, 



FREE-WILL BAPTISTS— FRIENDS, OR QUAKERS. 27 

its apostolic government, and venerable usages, to be better under- 
stood, and more correctly appreciated, than in former years." 

The learned and very impartial Grotius, speaking of the service 
of this church, observes, "it comes so near the primitive pattern, 
that none of the reformed churches can compare with it/' (See 
Appendix, Note F. Also, Church Government.) 



FREE WILL BAPTISTS. 

The first church gathered of this order, was in New Durham, 
N. H. in the year 1780, principally by the instrumentality of Elder 
Benjamin Randall, who then resided in that town. Soon after, sev- 
eral branches were collected, which united with this church, and 
several preachers of different persuasions were brought to see the 
beauties of a free salvation, and united as fellow laborers with El- 
der Randall. 

They believe, that by the death of Christ, salvation was provided 
for all men; that, through faith in Christ, and sanctification of the 
Spirit, though by nature entirely sinners, all men may, if they im- 
prove every means of grace in their power, become new creatures 
in this life, and, after death, enjoy eternal happiness ; that all, who, 
having actually sinned, die in an unrenewed state, will suffer eter- 
nal misery. 

Respecting the divine attributes of the Father, Son, and Holy 
Spirit, they in substance agree with other orthodox Christians. 
They hold the holy Scriptures to be their only rule of religious 
faith and practice, to the exclusion of all written creeds, covenant^, 
rules of discipline or articles of organization. They consider that 
elders and deacons are the officers of the church designed in the 
Scriptures, and maintain that piety and a callto the work to be the 
essential qualifications of a minister, without regard to literary at- 
tainments. (See Appendix, Note G.) 



FRIENDS, OH QUAKERS. 

This class of Christians arose in England about the middle of 
the 17th century. They were at first called Seekers, from their 
seeking the truth ; and afterwards Quakers, for directing their ene- 
mies to tremble at the word of the Lord. They prefer the more 
endearing appellation of Friends, which has been transmitted to 
them by their predecessors. George Fox w r as the first who public- 
ly advocated their principles. He was born in 1624, and died 1690. 
Of George Fox, the great and good William Penn says, 

"He was a man that God endowed with a clear and wonderful 
depth, a discerner of others' spirits, and very much a master of 
his own. He was of an innocent life, no busy body nor self-seeker, 
neither touchy nor critical. So meek, contented, mode6t, steady, 
tender, it was a pleasure to be in his company. 



23 FRIENDS, OR QUAKERS. 

" As he was unwearied, so he was undaunted in his services for 
God. For in all things he acquitted himself like a man, a new and 
heavenly minded man, a divine and a naturalist, and all of God 
Almighty's making. I have been surprised at his questions and 
answers in natural things, that whilst he was ignorant of useless 
and sophistical science, he had in him the foundation of useful 
and commendable knowledge, and cherished it every where. 

"Thus he lived and sojourned among us, and as he lived, so he 
died, feeling in his last moments the same eternal power that had 
raised and preserved him." 

The following is a summary of the doctrines and discipline of 
the society of Friends, published in London in 1800, and sanction- 
ed by the orthodox society of Friends in this country. 

Doctrine. — We agree with other professors of the Christian 
name, in the belief of one eternal God, the creator and preserver 
of the universe ; and in Jesus Christ his Son, the Messiah, and 
Mediator of the new covenant. 

When we speak of the gracious display of the love of God to 
mankind in the miraculous conception, birth, life, miracles, death, 
resurrection, and ascension of our Saviour, we prefer the use of 
such terms as we find in Scripture ; and contented with that knowl- 
edge which divine wisdom hath seen meet to reveal, we attempt 
not to explain those mysteries which remain under the veil ; never- 
theless, we acknowledge and assert the divinity of Christ, who is 
the wisdom and power of God unto salvation. 

To Christ alone we give the title of the Word of God, and not 
to the Scriptures; although we highly esteem these sacred writ- 
ings, in subordination to the Spirit, from which they were given 
forth ; and we hold, with the apostle Paul, that they are able to 
make wise unto salvation, through faith which is in Christ Jesus. 

We reverence those most excellent precepts which are recorded 
in Scripture to have been delivered by our great Lord, and we 
firmly believe that they are practicable, and binding on every Chris- 
tian ; and that in the life to come, every man will be rewarded ac- 
cording to his works. And further it is our belief, that, in order to 
enable mankind to put in practice these sacred precepts, many of 
which are contradictory to the unregenerate will of man, every man 
coming into the world is endued with a measure of the light, grace, 
or good spirit of Christ ; by which, as it is attended to, he is ena- 
bled to distinguish good from evil, and to correct the disorderly pas- 
sions and corrupt propensities of his nature which mere reason is 
altogether insufficient to overcome. For all that belongs to man 
is fallible, and within the reach of temptation ; but this divine grace, 
which comes by him who hath overcome the world, is to those who 
humbly and sincerely seek it, an all-sufficient and present help in 
time of need. By this, the snares of the enemy are detected, his 
allurements avoided, and deliverance is experienced through faith 
in its effectual operation ; whereby the soul is translated out of the 
kingdom of darkness, and from under the power of Satan, into the 
marvellous light and kingdom of the Son of God. 



FRIENDS, OR QUAKERS. 29 

Being thus persuaded that man, without the spirit of Christ in- 
wardly revealed, can do nothing to the glory of God, or to effect 
his own salvation ; we think this influence especially necessary to 
the performance of the highest act of which the human mind is 
capable ; even the worship of the Father of lights and of spirits, 
in spirit and in truth ; therefore we consider as obstruction to pure 
worship, all forms which divert the attention of the mind from the 
secret influence of this unction from the Holy One. Yet although 
true worship is not confined to time and place, we think it incum- 
bent on Christians to meet often together, in testimony of their de- 
pendence on the heavenly Father, and for a renewal of their spirit- 
ual strength ; nevertheless, in the performance of worship, we dare 
not depend, for our acceptance with him, on a formal repetition of 
the words and experiences of others; but we believe it to be our 
duty to lay aside the activity of the imagination, and to wait in si- 
lence to have a true sight of our condition bestowed upon us ; be- 
lieving even a single sight, arising from such a sense of our infirm- 
ities, and of the need we have of Divine help, to be more accepta- 
ble to God, than any performances, however specious, which origi- 
nate in the will of man. 

From what has been said respecting worship, it follows that the 
ministry we approve mast have its origin from the same source ; for 
that which is needful for man's own direction, and for his accept- 
ance with God, must be eminently so to enable him to be helpful to 
others. Accordingly we believe that the renewed assistance of 
the light and power of Christ, is indispensably necessary for ail 
true ministry ; and that this holy influence is not at our command, 
or to be procured by study, but is the free gift of God to chosen 
and devoted servants. Hence arises our testimony against preach- 
ing for hire, in contradiction to Christ's positive command. "Free- 
ly ye have received, freely give ;" and hence our conscientious re- 
fusal to support such ministry, by tithes or other means. 

As we dare not encourage any ministry, but that which we be- 
lieve to spring from the influence of the Holy Spirit, so neither 
dare we attempt to restrain this influence to persons of any condi- 
tion in life, or to the male sex alone ; but, as male and female are 
one in Christ, we allow such of the female sex as we believe to be 
endued with a right qualification for the ministry, to exercise their 
gifts for the general edification of the church ; and this liberty we 
esteem a peculiar mark of the gospel dispensation, as foretold by 
the prophet Joel, and noticed by the apostle Peter. 

There are two ceremonies in use among most professors of the 
Christian name, Water Baptism, and what is termed the Lord's 
Supper. The first of these is generally esteemed the essential 
means of initiation into the church of Christ ; and the latter of 
maintaining communion with him. But as we have been convinc- 
ed, that nothing short of his redeeming power, inwardly revealed, 
can set the soul free from the thraldom of sin; by this power alone 
we believe salvation to be effected. We hold that as there is one 
Lord and one faith, so his baptism is one, in nature and operation : 
4 



30 FRIENDS, OR QUAKERS. 

that nothing short of it can make us living members of his mysti- 
cal body ; and that the baptism with water, administered by his 
forerunner John, belonged, as the latter confessed, to an inferior 
and decreasing dispensation. 

With respect to the other rite, we believe that communion be- 
tween Christ and his church is not maintained by that, nor any 
other external performance, but only by a real participation of his 
Divine nature, through faith ; that this is the supper alluded to in 
Revelation, "Behold I stand at the door and knock; if any man 
hear my voice, and open the door, I will come in to him, and will 
sup with him, and he with me ;" and that where the substance is 
attained, it is unnecessary to attend to the shadow ; which doth not 
confer grace, and concerning which, opinions so different, and ani- 
mosities so violent, have arisen. 

Now, as we thus believe that the grace of God, which comes by 
Jesus Christ, is alone sufficient for salvation, we can neither admit 
that it is conferred on a few only, whilst others are left without it; 
nor, thus asserting its universality, can we limit its operation to a 
partial cleansing of the soul from sin, even in this life. We enter- 
tain worthier notions both of the power and goodness of our heaven- 
ly Father, and believe that he doth vouchsafe to assist the obedient 
to experience a total surrender of the natural will, to the guidance 
of his pure unerring Spirit ; through whose renewed assistance 
they are enabled to bring forth fruits unto holiness, and to stand 
perfect in their present rank. 

There are not many of our tenets more generally known than 
our testimony against oaths, and against war. With respect to the 
former of these, we abide literally by Christ's positive injunction, 
delivered in his sermon on the mount, "Swear not at all." From 
the same sacred collection of the most excellent precepts of moral 
and religious duty, from the example of our Lord himself, and from 
the correspondent convictions of his Spirit in our. hearts, we are 
confirmed in the belief that wars and fightings are, in their origin 
and effects, utterly repugnant to the gospel ; which still breathes 
peace and good-will to men. We also are clearly of the judgment, 
that if the benevolence of the gospel were generally prevalent in 
the minds of men, it would effectually prevent them from oppress- 
ing, much more enslaving, their brethren, (of whatever color or 
complexion,) for whom, as for themselves, Christ died ; and would 
even influence their conduct in their treatment of the brute crea- 
tion ; which would no longer groan, the victims of their avarice, or 
of their false ideas of pleasure. 

Some of our tenets have in former times, as hath been shown, 
subjected our friends to much suffering from government, though to 
the salutary purposes of government, our principles are a security, 
They inculcate submission to the laws in all cases wherein con- 
science is not violated. But we hold, that as Christ's kingdom is 
not of this world, it is not the business of the civil magistrate to 
interfere in matters of religion ; but to maintain the external peace 
and good order of the community. We, therefore, think persecu- 



FRIENDS, OR QUAKERS. 31 

tion, even in the smallest degree, unwarrantable. We are careful 
in requiring our members not to be concerned in illicit trade, nor in 
any manner to defraud the revenue. 

It is well known that the society, from its first appearance, has 
disused those names of the months and days, which having been 
given in honor of the heroes or false gods of the heathen, origin- 
ated in their flattery or superstition ; and the custom of speaking 
to a single person in the plural number, as having arisen also from 
motives of adulation. Compliments, superfluity of apparel and fur- 
niture, outward shows of rejoicing and mourning, and the observa- 
tion of days and times, we esteem to be incompatible with the sim- 
plicity and sincerity of a Christian life : and public diversions, gam- 
ing, and other vain amusements of the world, we cannot but con- 
demn. They are a waste of that time which is given us for nobler 
purposes : and divert the attention of the mind from the sober du- 
ties of life, and from the reproofs of instruction, by which we are 
guided to an everlasting inheritance. 

To conclude : although we have exhibited the several tenets 
which distinguish our religious society, as objects of our belief; 
yet we are sensible that a true and living faith is not produced in 
the mind of man by his own effort : but is the free gift of God in 
Christ Jesus, nourished and increased by the progressive operation 
of his Spirit in our hearts, and our proportionate obedience. There- 
fore, although for the preservation of the testimonies given us to 
bear, and for the peace and good order of the society, we deem it 
necessary that those who are admitted into membership with us, 
should be previously convinced of those doctrines which we esteem 
essential ; yet we require no formal subscription to any articles, 
either as a condition of membership, or a qualification for the ser- 
vice of the church. We prefer the judging of men by their fruits, 
and depending on the aid of Him, who, by his prophet, hath prom- 
ised to be " a spirit of judgment to him that sitteth in judgment.'' 
Without this, there is a danger of receiving numbers into outward 
communion, without any addition to that spiritual sheepfold, where- 
of our blessed Lord declared himself to be both the door and the 
shepherd ; that is. such as know his voice, and follow him in the 
paths of obedience. See Heb. 12 : 24. 1 Cor. 1 : 24. John 1 : 
1. 2 Pet. 1 : 21. 2 Tim. 3 : 15. Matt 16 : 27. John 1 : 9.— 16: 
33. 1 John 2 : 20. 27. Heb. 10 : 25. Rom. S : 26. Jer. 23 : 30— 
32. Matt. 10 : 8. Joel 2 : 28, 29. Acts 2 : 16. 17. Enh. 4 : 5. 
John 3 : 30. 2 Pet. 1 : 4. Rev. 3 : 20. Matt. 5 : 46/ Eph. 4 : 
13. Col. 4: 12. Matt. 5:34.39.44. &c— 26:52.53. Luke 22: 51. 
John 18: 11. Eph. 2 : 8. John 7 : 17. Isa. 26 : 6. John 10: 7, 11. 

Discipline. — The purposes which our discipline hath chiefly in 
view, are, the relief of the poor : the maintenance of good order ; the 
support of the testimonies which we believe it is our duty to bear 
to the world; and the help and recovery of such as are overtaken 
in faults. 

In the practice of discipline, we think it indispensable that the 
order recommended by Christ himself be invariably observed. "If 



32 FRIENDS, OR QUAKERS. 

thy brother shall trespass against thee, go and tell him his fault be- 
tween thee and him alone ; if he shall hear thee, thou hast gained 
thy brother ; but if he will not hear thee, then take with thee one 
or two more, that in the mouth of two or three witnesses, every 
word may be established ; and if he shall neglect to hear them, 
tell it unto the church." 

To effect the salutary purposes of discipline, meetings were ap- 
pointed, at an early period of the society, which, from the times of 
their being held, were called Quarterly meetings. It was after- 
ward found expedient to divide the districts of those meetings, and 
to meet more frequently ; from whence arose Monthly meetings, 
subordinate to those held quarterly. At length, in 1669, a Yearly 
meeting was established, to superintend, assist, and provide rules 
for the whole ; previously to which, general meetings had been oc- 
casionally held. 

A Monthly meeting is usually composed of several particular 
congregations, situated within a convenient distance from each 
other. Its business is to provide for the subsistence of the poor, 
and for the education of their offspring ; to judge of the sincerity 
and fitness of persons appearing to be convinced of the religious 
principles of the society, and desiring to be admitted into member- 
ship ; to excite due attention to the discharge of religious and 
moral duty ; and to deal with disorderly members. Monthly meet- 
ings also grant to such of their members as remove into other 
Monthly meetings, certificates of their membership and conduct; 
without which they cannot gain membership in such meetings. 
Each monthly meeting is required to appoint certain persons, under 
the name of overseers, who are to take care that the rules of our 
discipline be put in practice ; and when any case of complaint, or 
disorderly conduct, comes to their knowledge, to see that private 
admonition, agreeably to the gospel rule before mentioned, be 
given, previously to its being laid before the Monthly meeting. 

When a case is introduced, it is usual for a small committee to 
be appointed, to visit the offender, to endeavor to convince him of 
his error, and to induce him to forsake and condemn it. If they 
succeed, the person is by minute declared to have made satisfac- 
tion for the offence ; if not, he is disowned as a member of the 
society. 

In disputes between individuals, it has long been the decided 
judgment of the society, that its members should not sue each other 
at law. It therefore enjoins all to end their differences by speedy 
and impartial arbitration, agreeably to rules laid down. If any re- 
fuse to adopt this mode, or, having adopted it, to submit to the 
award, it is the direction of the Yearly meeting, that such be dis- 
owned. 

To Monthly meetings also belongs the allowing of marriages ; 
for our society hath always scrupled to acknowledge the exclusive 
authority of the priests in the solemnization of marriage. Those 
who intend to marry, appear together and propose their intention 
to the Monthly meeting ; and if not attended by their parents and 



FRIENDS, OR QUAKERS. 33 

guardians, produce a written certificate of their consent, signed in 
the presence of witnesses. The meeting then appoint a committee 
to inquire whether they be clear of other engagements respecting 
marriage ; and if at a subsequent meeting, to which the parties 
also come and declare the continuance of their intention, no objec- 
tions be reported, they have the meeting's consent to solemnize 
their intended marriage. This is done in a public meeting for 
worship, toward the close whereof the parties stand up, and solemnly 
take each other for husband and wife. A certificate of the pro- 
ceedings is then publicly read, and signed by the parties, and after- 
ward by the relations and others as witnesses. Of such marriage. 
the Monthly meeting keeps a record ; as also of the births and 
burials of its members. A certificate of the date, of the name of 
the infant, and of its parents, signed by those present at the birth, 
is the subject of one of these last mentioned records ; and an or- 
der for the interment, countersigned by the grave-maker of the 
other. The naming of children is without ceremony. Burials are 
also conducted in a simple manner. The body, followed by the re- 
lations and friends, is sometimes, previously to interment, carried 
to a meeting ; and at the grave a pause is generally made ; on both 
which occasions it frequently falls out, that one or more friends 
present have somewhat to express for the edification of those who 
attend : but no religious rite is considered as an essential part 
of burial. 

Several monthly meetings compose a Quarterly meeting. At 
the Quarterly meeting are produced written answers from the 
Monthly meetings, to certain queries respecting the conduct of 
their members, and the meetings' care over them. The accounts 
thus received, are digested into one, which is sent, also in the form 
of answers to queries, by representatives, to the Yearly meeting. 
Appeals from the judgment of Monthly meetings are brought to 
the Quarterly meetings ; whose business also it is to assist in any 
difficult case, or where remissness appears in the care of the 
Monthly meetings over the individuals who compose them. 

The Yearly meeting has the general superintendence of the so- 
ciety in the eountry in which it is established ; and, therefore, as 
the accounts which it receives discover the state of inferior meet- 
ings, as particular exigencies require, or as the meeting is impress- 
ed with a sense of duty, it gives forth its advice, makes such regu- 
lations as appear to be requisite, or excites to the observance of 
those already made ; and sometimes appoints committees to visit 
those Quarterly meetings which appear to be in need of immediate 
advice. Appeals from the judgment of Quarterly meetings are 
here finally determined ; and a brotherly correspondence, by epis- 
tles, is maintained with other Yearly meetings. 

In this place it is proper to add, that, as we believe women may 
be rightly called to the work of the ministry, we also think that to 
them belongs a share in the support of our Christian discipline ; 
and that some parts of it, wherein their own sex is concerned, de- 
volve on them with peculiar propriety ; accordingly they have 



34 GREEK OR RUSSIAN CHURCH. 

Monthly, Quarterly and Yearly meetings of their own sex, held at 
the same time and in the same place with those of the men ; but 
separately, and without the power of making rules ; and it may be 
remarked, that during the persecutions, which in the last century 
occasioned the imprisonment of so many of the men, the care of 
the poor often fell on the women, and was by them satisfactorily 
administered. 

In order that those who are in the situation of ministers may 
have the tender sympathy and counsel of those of either sex, who, 
by their experience in the work of religion, are qualified for that 
service, the Monthly meetings are advised to select such under the 
denomination of Elders. These, and ministers approved by their 
Monthly meetings, have meetings peculiar to themselves, called 
Meetings of Ministers and Elders ; in which they have an opportu- 
nity of exciting each other to a discharge of their several duties^ 
and of extending advice to those who may appear to be weak, with- 
out any needless exposure. Such meetings are generally held in 
the compass of each Monthly, Quarterly, and Yearly meeting. 
They are conducted by rules prescribed by the Yearly meeting, 
and have no authority to make any alteration or addition to them. 
The members of them unite with their brethren in the Meetings for 
discipline, and are equally accountable to the latter for their conduct. 

Thus have we given a view of the foundation and establishment 
of our discipline ; by which it will be seen, that it is not, as hath 
been frequently insinuated, merely the work of modern times ; but 
was the early care and concern of our pious predecessors. We 
cannot better close this short sketch of it, than by observing, that if 
the exercise of discipline should in some instances appear to press 
hard upon those, who neglecting the monitions of divine counsel in 
their hearts, are also unwilling to be accountable to their brethren; 
yet, if that great, leading, and indispensable rule, enjoined by our 
Lord, be observed by those who undertake to be active in it, 
" Whatsoever ye would that men should do to you, do ye even so 
to them," it will prevent the censure of the church from falling on 
any thing but that which really obstructs the progress of truth. 
Discipline will then promote, in an eminent degree, that love of our 
neighbor, which is the mark of discipleship, and without which a 
profession of love to God, and to his cause, is a vain pretence. 
"He," said the beloved disciple, "that loveth not his brother whom 
he hath seen, how can he love God whom he hath not seen ? And 
this commandment have we from him, that he who loveth God, love 
his brother also." (See Appendix, jYote H.) 

G-BSEIC OR RUSSIAN CHURCH. 

The Greek church separated from the Latin or Romish church 
about A. D. 1054. It is under the jurisdiction of the patriarchs or 
bishops of Constantinople, Alexandria, Antioch and Jerusalem. 
The Greek or Russian church is very extensive. Its jurisdiction 
embraces more territory than that of the Roman See. The popu- 
lation of this church is estimated at about forty millions. 



HARMONISTS. 35 

The following are some of the chief tenets held by the Greek or 
Russian Church: — They disown the authority of the pope, and 
deny that the church of Rome is the true catholic church. They 
do not baptize their children till they are three, four, five, six, ten, 
nay, sometimes eighteen years of age : baptism is performed by 
trine immersion. They insist that the sacrament of the Lord's 
supper ought to be administered in both kinds, arid they give the 
sacrament to children immediately after baptism. They grant no 
indulgences, nor do they lay any claim to the character of infalli- 
bility, like the church of Rome. They deny that there is any such 
place as purgatory ; notwithstanding they pray for the dead, that 
God would have mercy on them at the general judgment. They 
practise the invocation of saints ; though, they say, they do not 
invoke them as deities, but as intercessors with God. They ex- 
clude confirmation, extreme unction, and matrimony, out of the 
seven sacraments. They deny auricular confession to be a divine 
precept, and say it is only a positive injunction of the church. 
They pay no religious homage to the eucharist. They administer 
the communion in both kinds to the laity, both in sickness and in 
health, though they have never applied themselves to their confes- 
sors ; because they are persuaded that a lively faith is all which is 
requisite for the worthy receiving of the Lord's supper. They 
maintain that the Holy Ghost proceeds only from the Father, and 
not from the Son. They believe in predestination. They admit of 
no images in relief or embossed work, but use paintings and sculp- 
tures in copper or silver. They approve of the marriage of priests, 
provided they enter into that state before their admission into holy 
orders. They condemn all fourth marriages. They observe a 
number of holy days, and keep four fasts in the year more solemn 
than the rest, of which the fast in Lent, before Easter, is the chief. 
They believe the doctrine of consubstantiation, or the union of the 
body of Christ with the sacramental bread. 

The Russians adhere to the doctrine and ceremonies of the 
Greek church, though they are now independent of the patriarch 
of Constantinople. 

HARMONISTS. 

Mr. George Rapp and other emigrants arrived from Germany 
and settled in the interior of Pennsylvania, about the year 1805. 
They formed an economy on the primitive plan of having " all 
things in common." They appear to have prospered. In 18] 4 
they sold their property in Pennsylvania, and removed to Indiana, 
to form a new establishment on an improved plan. They profess 
the Protestant religion, but admit of universal toleration. They 
cultivate the learned languages and professions, and maintain strict 
morals, with a due observation of the Sabbath. They keep watch 
by turns at night ; and, after crying the hour, add, " A day is past, 
and a step made nearer our end. Our time runs away, and the 
joys of heaven are our reward." See Acts 4: 32. 



36 HOPKINSIANS. 



HOPKIKSIANS. 



This denomination of Christians derives its name from Samuel 
Hopkins, D. D., formerly pastor of the first Congregational church 
in Newport, R. I., a man of great piety and learning, and who 
made several additions to the sentiments first advanced by the cel- 
ebrated Jonathan Edwards, D. D., late president of Princeton 
College, N. J. Dr. Hopkins was born at Waterbury, Ct. in the 
year 1721, and died^at Newport, in 1803. 

The following is a summary of the distinguishing tenets of the 
Hopkinsians, together with a few of the reasons they bring forward 
in support of their sentiments. 

I. That all true virtue, or real holiness, consists in disinterested 
benevolence. The object of benevolence is universal being, in- 
cluding God and all intelligent creatures. It wishes and seeks the 
good of every individual, so far as is consistent with the greatest 
good of the whole, which is comprised in the glory of God and the 
perfection and happiness of his kingdom. The law of God is the 
standard of all moral rectitude or holiness. This is reduced into 
love to God, and our neighbor as ourselves ; and universal good- 
will comprehends all the love to God, our neighbor, and ourselves, 
required in the divine law, and therefore must be the whole of holy 
obedience. Let any serious person think what are the particular 
branches of true piety ; when he has viewed each one by itself, he 
will find that disinterested friendly affections is its distinguishing 
characteristic. For instance, all the holiness in pious fear, which 
distinguishes it from the fear of the wicked, consists in love. 
Again; holy gratitude is nothing but good- will to God and our 
neighbor, in which we ourselves are included ; and correspondent 
affection, excited by a view of the good-will and kindness of God. 
Universal good-will also implies the whole of the duty we owe to 
our neighbor, for justice, truth and faithfulness, are comprised in 
universal benevolence ; so are temperance and chastity. For an 
undue indulgence of our appetites and passions is contrary to be- 
nevolence, as tending to hurt ourselves or others ; and so opposite 
to the general good, and the divine command, in which all the 
crime of such indulgence consists. In short, all virtue is nothing 
but benevolence acted out in its proper nature and perfection ; or 
love to God and our neighbor, made perfect in all its genuine exer- 
cises and expressions. 

II. That all sin consists in selfishness. By this is meant an in- 
terested, selfish affection, by whieh a person sets himself up as 
supreme, and the only object of regard ; and nothing is good or 
lovely in his view, unless suited to promote his own private inter- 
est. This self-love is in its whole nature, and every degree of it, 
enmity against God ; it is not subject to the law of God, and is the 
only affection that can oppose it. It is the foundation of all spirit- 
ual blindness, and therefore the source of all the open idolatry in 
the heathen world, and false religion under the light of the Gos- 
pel ; all this is agreeable to that self-love which opposes God's 
true character. Under the influence of this principle, men depart 



HOPKINSIANS. 37 

from truth ; it being itself the greatest practical lie in nature, as it 
sets up that which is comparatively nothing above universal exist- 
ence. Self-love is the source of all profaneness and impiety in 
the world, and of all pride and ambition among men, which is noth- 
ing but selfishness, acted out in this particular way. This is the 
foundation of all covetousness and sensuality, as it blinds people's 
eyes, contracts their hearts, and sinks them down, so that they 
look upon earthly enjoyments as the greatest good. This is the 
source of all falsehood, injustice, and oppression, as it excites man- 
kind by undue methods to invade the property of others. Self-love 
produces all the violent passions ; envy, wrath, clamor, and evil 
speaking; and every thing contrary to the divine law is briefly 
comprehended in this fruitful source of all iniquity, self-love. 

III. That there are no promises of regenerating grace made to 
the doings of the unregenerate. For as far as men act from self- 
love, they act from a bad end; for those who have no true love to 
God, really do no duty when they attend on the externals of re- 
ligion. And as the unregenerate act from a selfish principle, they 
do nothing which is commanded; their impenitent doings are 
wholly opposed to repentance and conversion; therefore not im- 
plied in the command to repent, &c. ; so far from this, they are 
altogether disobedient to the command. Hence it appears that 
there are no promises of salvation to the doings of the unregen- 
erate. 

IV. That the impotency of sinners, with respect to believing in 
Christ, is not natural, but moral ; for it is a plain dictate of common 
sense, that natural impossibility excludes all blame. But an unwil- 
ling mind is universally considered as a crime, and not as an ex- 
cuse, and is the very thing wherein our wickedness consists. That 
the impotence of the sinner is owing to a disaffection of heart, is 
evident from the promises of the Gospel. When any object of 
good is proposed and promised to us upon asking, it clearly evinces 
that there can be no impotence in us with respect to obtaining it, 
besides the disapprobation of the will ; and that inability which 
consists in disinclination, never renders any thing improperly the 
subject of precept or command. 

V. That, in order to faith in Christ, a sinner must approve in his 
heart of the divine conduct, even though God should cast him off 
forever ; which, however, never implies love of misery, nor hatred 
of happiness. For if the law is good, death is due to those who 
have broken it. The Judge of all the earth cannot but do right. 
It would bring everlasting reproach upon his government to spare 
us, considered merely as in ourselves. When this is felt in our 
hearts, and not till then, we shall be prepared to look to the free 
grace of God, through the redemption which is in Christ, and to 
exercise faith in his blood, "who is set forth to be a propitiation to 
declare God's righteousness, that he might be just, and yet be the 
justifier of him who believeth in Jesus." 

VI. That the infinitely wise and holy God has exerted his om- 
nipotent power in such a manner as he purposed should be followed 



38 HOPKINSIANS. 

with the existence and entrance of moral evil into the system. 
For it must be admitted on all hands, that God has a perfect knowl- 
edge, foresight, and view of all possible existences and events. If 
that system and scene of operation, in which moral evil should 
never have existed, was actually preferred in the divine mind, cer- 
tainly the Deity is infinitely disappointed in the issue of his own 
operations. Nothing can be more dishonorable to God than to 
imagine that the system which is actually formed by the divine 
hand, and which was made for his pleasure and glory, is yet not 
the fruit of wise contrivance and design. 

VII. That the introduction of sin is, upon the whole, for the 
general good. For the wisdom and power of the Deity are dis- 
played in carrying on designs of the greatest good ; and the exist- 
ence of moral evil has undoubtedly occasioned a more full, perfect, 
and glorious discovery of the infinite perfections of the divine na- 
ture, than could otherwise , have been made to the view of crea- 
tures. If the extensive manifestations of the pure and holy nature 
of God, and his infinite aversion to sin, and all his inherent perfec- 
tions, in their genuine fruits and effects, is either itself the greatest 
good, or necessarily contains it, it must necessarily follow that the 
introduction of sin is for the greatest good. 

VIII. That repentance is before faith in Christ. By this is not 
intended, that repentance is before a speculative belief of the being 
and perfections of God, and of the person and character of Christ ; 
but only that true repentance is previous to a saving faith in Christ, 
in which the believer is united to Christ, and entitled to the bene- 
fits of his mediation and atonement. That repentance is before 
faith in this sense, appears from several considerations. I. As re- 
pentance and faith respect different objects, so they are distinct 
exercises of the heart ; and therefore one not only may, but must 
be prior to the other. 2. There may be genuine repentance of sin 
without faith in Christ, but there cannot be true faith in Christ 
without repentance of sin ; and since repentance is necessary in 
order to faith in Christ, it must necessarily be prior to faith in 
Christ. 3. John the Baptist, Christ and his apostles, taught that 
repentance is before faith. John cried, " Repent, for the kingdom 
of heaven is at hand ;" intimating that true repentance was neces- 
sary in order to embrace the Gospel of the kingdom. Christ com- 
manded, " Repent ye, and believe the Gospel." And Paul preached 
"repentance toward God, and faith toward our Lord Jesus Christ." 

IX. That though men became sinners by Adam, according to a 
divine constitution, yet they have and are accountable for no sins 
but personal ; for, I. Adam's act, in eating the forbidden fruit, was 
not the act of his posterity ; therefore they did not sin at the same 
time he did. 2. The sinfulness of that act could not be transferred 
to them afterwards, because the sinfulness of an act can no more 
be transferred from one person to another than an act itself. 
3. Therefore Adam's act, in eating the forbidden fruit, was not the 
cause, but only the occasion of his posterity's being sinners. God 
was pleased to make a constitution , that, if Adam remained holy 



HUMANITARIANS— INDEPENDENTS, &c. 39 

through his state of trial, his posterity should in consequence be 
holy also ; but if he sinned, his posterity should in consequence be 
sinners likewise. Adam sinned, and now God brings his posterity 
into the world sinners. By Adam's sin we are become sinners, 
not for it ; his sin being only the occasion, not the cause of our 
committing sins. 

X. That though believers are justified through Christ's right- 
eousness, yet his righteousness is not transferred to them. For, 
1. Personal righteousness can no more be transferred from one 
person to another, than personal sin. 2. If Christ's personal right- 
eousness were transferred to believers, they would be as perfectly 
holy as Christ, and so stand in no need of forgiveness. 3. But 
believers are not conscious of having Christ's personal righteous- 
ness, but feel and bewail much indwelling sin and corruption. 
4. The Scripture represents believers as receiving only the benefits 
of Christ's righteousness in justification, or their being pardoned 
and accepted for Christ's righteousness' sake ; and this is the proper 
Scripture notion of imputation. Jonathan's righteousness was im- 
puted to Mephibosheth when David showed kindness to him for his 
father Jonathan's sake. 

The Hopkinsians warmly contend for the doctrine of the divine 
decrees, that of particular election, total depravity, the special in- 
fluences of the Spirit of God in regeneration, justification by faith 
alone, the final perseverance of the saints, and the consistency be- 
tween entire freedom and absolute dependence ; and therefore 
claim it as their just due, since the world will make distinctions, to 
be called Hopkinsian Calvinists. 

(JJ^The statistics of this denomination are included with those 
of the Calvinists. 



HUMANITARIANS. 

The Humanitarians believe in the simple humanity of Christ, or 
that he was nothing more than a mere man, born according to the 
usual course of nature, and who lived and died according to the or- 
dinary circumstances of mankind. 



INDEPENDENTS. 

(See Church Government) 

INDIAN RELIGIONS. 

11 LO ; the poor Indian ! whose untutor'd mind 
Sees God in clouds 7 or hears him in the wind \ 
His sou] proud science never taught to stray 
Far as the solar walk or milky way ; 
Yet simple nature to his hope has given, 
Behind the eloud-topp'd hill, an humbler heaven ; 



40 INDIAN RELIGIONS. 

Some safer world in depth of woods embraced; 

Some happier island in the watery waste, 

Where slaves once more their native land behold, 

JNo fiends torment, no Christians thirst for gold. 

To be, contents his natural desire, 

He asks no angeFs wing, no seraph's fire 5 

Bat thinks,, admitted to that equal sky, 

His faithful dog will bear him company." Pope. 

The natives of Canada have an idea of the Supreme Being; 
and they all in general agree in looking upon him as the First 
Spirit, and the Governor and the Creator of the world. It is said 
that almost all the nations of the Algonquin language give this 
Sovereign Being the appellation of the Great. Hare. Some again 
call him Michabou, and others Atahocan. Most of them hold the 
opinion, that he was born upon the waters, together with his whole 
court, entirely composed of four-footed animals like himself; that 
he formed the earth of a grain of sand, which he took from the 
bottom of the ocean, and that he created man of the bodies of the 
dead animals. There are likewise some, who mention a god of the 
waters, who opposed the designs of the Great Hare, or at least re- 
fused to be assisting to him. This god is, according to some, the 
Great Tiger. They have a third, called Matcomek, whom they in- 
voke in the winter season. 

The Agreskoui of the Hurons, and the Agreskouse of the Iro- 
quois, is, in the opinion of these nations, the Sovereign Being, and 
the god of war. These Indians do not give the same original to 
mankind with the Algonquins ; they do not ascend so high as the 
first creation. According to them, there were in the beginning six 
men in the world, and if you ask them who placed them there, they 
answer you, they do not know. 

The gods of the Indians have bodies, and live much in the same 
manner as themselves, but without any of those inconveniencies to 
which they are subject. The word spirit, among them, signifies 
only a being of a more excellent nature than others. 

According to the Iroquois, in the third generation there came a 
deluge, in which not a soul was saved, so that in order to re-people 
the earth, it was necessary to change beasts into men. 

Beside the First Being, or the Great Spirit, they hold an infinite 
number of genii or inferior spirits, both good and evil, who have 
each their peculiar form of worship. 

They ascribe to these beings a kind of immensity and omnipres- 
ence, and constantly invoke them as the guardians of mankind. 
But they never address themselves to the evil genii, except to beg 
of them to do them no hurt. 

They believe in the immortality of the soul, and say that the 
region of their everlasting abode lies so far westward, that the souls 
are several months in arriving at it, and have vast difficulties to 
surmount. The happiness which they hope to enjoy, is not believed 
to be the recompense of virtue only, but to have been a good hunt- 
er, brave in war, &c. are the merits which entitle them to this par- 



INDIAN RELIGIONS. 41 

adise, which they and the other American natives figure as a de- 
lightful country, blessed with perpetual spring, whose forests abound 
with game, whose rivers swarm with fish, where famine is never 
felt, and uninterrupted plenty shall be enjoyed without labor or toil. 

The natives of New Exglaxd believed not only a plurality of 
gods, who made and governed the several nations of the world, but 
they made deities of every thing they imagined to be great, power- 
ful, beneficial, or hurtful to mankind. Yet they conceived an 
Almighty Being, who dwells in the South-west regions of the 
heavens, to be superior to all the rest. This Almighty Being they 
called Kichtan, who at first, according to their tradition, made a 
man and woman out of a stone ; but upon some dislike, destroyed 
them again : and then made another couple out of a tree, from 
whom descended ail the nations of the earth ; but how they came 
to be scattered and dispersed into countries so remote from one 
another, they cannot tell. They believed their Supreme God to be 
a good being, and paid a sort of acknowledgment to him for plen- 
ty, victory, and other benefits. 

But there is another power, which they called Hobamocko, (the 
devil,) of whom they stood in greater awe, and worshipped merely 
from a principle of fear. 

The immortality of the soul was universally believed among 
them. When good men die, they said, their souls went to Kichtan, 
where they meet their friends, and enjoy all manner of pleasures ; 
when wicked men die, they went to Kichtan also, but are com- 
manded to walk away ; and wander about in restless discontent 
and darkness forever. 

After the coming of the white people, the Indians in New Jer- 
sey, who once held a plurality of deities, supposed there were 
only three, because they saw people of three kinds of complex- 
ion, viz. English, Negroes, and themselves. 

It was a notion pretty generally prevailing among them, that it 
was not the same God made them who made us ; but that they 
were created after the white people ; and it is probable they sup- 
posed their God gained some special skill by seeing the white peo- 
ple made, and so made them better ; for it is certain they looked 
upon themselves and their methods of living, which they said their 
God expressly prescribed for them, vastly preferable to the white 
people and their methods. 

With regard to a future state of existence, many of them imag- 
ined that the Chichung, i. e. the shadow, or what survives the body, 
will, at death, go Southward, to some unknown, but curious place ; 
will enjoy some kind of happiness, such as hunting, feasting, danc- 
ing, or the like. And what they suppose will contribute much to 
their happiness in the next state, is, that they shall never be weary 
of these entertainments. 

Those, who have any notion about rewards and sufferings, in a 
future state, seem to imagine, that most will be happy, and that 
5 



42 INDIAN RELIGIONS. 

those, who are not so, will be punished only with privation, being 
excluded from the walls of the good world, where happy spirits 
reside. 

Those rewards and punishments, they suppose to depend entirely 
upon their behaviour towards mankind ; and have no reference to 
any thing, which relates to the worship of the Supreme Being. 

The natives of Louisiana have an idea of a Supreme Being, 
whom they call the Grand Spirit, by way of excellence ; and whose 
perfections are as much superior to all other beings, as the fire of 
the sun is to elementary fire. They believe this omnipotent Being 
is so good, that he could not do evil to any one, even if he inclin- 
ed. That though he created all things by his will, yet he had un- 
der him spirits of an inferior order, who, by his power, formed the 
beauties of the universe ; but that man was the work of the Crea- 
tor's own hands. These spirits are, by the Natches, termed free 
servants or agents ; but, at the same time, they are as submissive 
as slaves. They are constantly in the presence of God, and prompt 
to execute his will. The air, according to them, is full of other 
spirits of more mischievous dispositions, and these have a chief, 
who was so eminently mischievous, that God Almighty was obliged 
to confine him; and ever since, those serial spirits do not commit 
so much mischief, as they did before, especially if they are entreat- 
ed to be favorable. For this reason the savages always invoke 
them, when they want either rain or fair weather. 

They give this account of the creation of the world, viz. that 
God first formed a little man of clay, and breathed upon his work, 
and that he walked about, grew up, and became a perfect man ; 
but they are silent as to the creation of women. 

The greatest part of the natives of Louisiana had formerly their 
temples, and in all these temples a perpetual fire was preserved. 

The natives of Florida believe in a supreme benevolent Deity, 
and a subordinate Deity, who is malevolent; neglecting the former, 
who they say does no harm, they bend their whole attention to sof- 
ten the latter, who they say torments them day and night. 

The Flat Head Indians, who inhabit the shores of the Columbia. 
River, believe in the existence of a good and an evil Genius, as 
well as of rewards and punishments in another life. According to 
their creed, the righteous, after death, go to a land of bliss, where 
they enjoy a perpetual Spring, where they again dwell with their 
wives and children, where the rivers are full of fish, and the plains 
are covered with bison, the flesh of which forms their principal 
nourishment. There they give themselves up to the pleasures of 
the chase, fearing neither the rigors of winter, nor hunger, nor the 
horrors of war. The wicked, on the other hand, are transported to 
a country which is covered with perpetual snow, and where the 
cold penetrates to the marrow of their bones. From the midst of 
their torment, they are condemned to see their righteous brethen 



JEWS. 43 

in the delightful fields, chasing the game, or reposing themselves 
with their families ; but the poor frozen sinners cannot stir one step 
towards that sunny region. Nevertheless, their misery has an end ; 
it is longer or shorter, according to the degree of their guilt; and 
after its expiation, they are permitted to become inhabitants of the 
Indian Paradise, (See Appendix, Note I.) 

JEWS. 

A complete system of the religious doctrines of the Jews, is 
contained in the five books of Moses, their great lawgiver, who 
was raised up to deliver them from their bondage in Egypt, and to 
conduct them to the possession of Canaan, the promised land. 

The principal sects among the Jews, in the time of our Saviour, 
were the Pharisees, who placed religion in external ceremony ; 
the Sadducees, who were remarkable for their incredulity ; and the 
Essenes, who were distinguished by an austere sanctity. 

The Pharisees and Sadducees are frequently mentioned in the 
New Testament ; and an acquaintance with their principles and 
practices, serves to illustrate many passages in the sacred history. 
At present the Jews have two sects : the Caraites, who admit no 
rule of religion but the law of Moses ; and the Rabbinists, who add 
to the laws the tradition of the Talmud, a collection of the doc- 
trines and morality of the Jews. The expectation of a Messiah is 
the distinguishing feature of their religious system. The word 
Messiah signifies one annointed, or installed into an office by an 
unction. 

Christians believe that Jesus Christ is the Messiah, in whom all 
the Jewish prophecies are accomplished. The Jews, infatuated 
with the idea of a temporal Messiah, who is to subdue the world, 
still wait for his appearance. 

The most remarkable periods in the history of the Jews are, the 
eall of Abraham, the giving of the law by Moses, their establish- 
ment in Canaan under Joshua, the building of the Temple by Sol- 
omon, the division of the tribes, their captivity in Babylon, their re- 
turn under Zerubbabel, and the destruction of their city and tem- 
ple by the Emperor Titus, A. D. 70. 

Maimonides, an illustrious rabbi, drew up for the Jews, in the 
eleventh century, a confession of faith, which all Jews admit. It is 
as follows : 

1. "I believe with a true and perfect faith, that God is the Cre- 
ator, whose name be blessed, governor and maker of all creatures, 
and that he hath wrought all things, worketh, and shall work forever. 

2. " I believe with a perfect faith, that the Creator, whose name 
be blessed, is one, and that such an unity as in him can be found in 
none other, and that he alone hath been our God, is, and forever 
shall be. 

3. " I believe with a perfect faith, that the Creator, whose name 
be blessed, is not coporeal, nor to be comprehended with any bodi- 
ly property, and that there is no bodily essence that can be likened 
unto him. 



44 LUTHERANS. 

4. "I believe with a perfect faith, the Creator, whose name be 
blessed, to be the first and the last, that nothing was before him, 
and that he shall abide the last forever. 

5. " I believe with a perfect faith, that the Creator, whose name 
be blessed, is to be worshipped, and none else. 

6. " I believe with a perfect faith, that all the words of the 
prophets are true. 

7. " I believe with a perfect faith, the prophecies of Moses, our 
master, may he rest in peace, that he was the father and chief of 
all wise men that lived before him, or ever shall live after him. 

8. " I believe with a perfect faith, that all the law which at this 
day is found in our hands, was delivered by God himself to our 
master, Moses. God's peace be with him. 

9. " I believe with a perfect faith, that the same law is never to be 
changed, nor another to be given us of God, whose name be blessed. 

10. " I believe with a perfect faith, that God, whose name be 
blessed, understandeth all the works and thoughts of men, as it is 
written in the prophets. He fashioneth their hearts alike ; he un- 
derstandeth all their works. 

11. "I believe with a perfect faith, that God will recompense 
good to them that keep his commandments, and will punish them 
who transgress them. 

12. " I believe with a perfect faith, that the Messiah is yet to 
come, and although he retard his coming, yet I will wait for him 
till he come. 

13. " I believe with a perfect faith, that the dead shall be re- 
stored to life, when it shall seem fit unto God the Creator, whose 
name be blessed, and memory celebrated, world without end. 
Amen." 

The number of Jews in the United States is estimated at 15,000. 
They have synagogues in Newport, R. I., New York, Philadelphia, 
Charleston, and other places in the United States. Their mode of 
worship is exceedingly interesting. The number of Jews scatter- 
ed over the face of the earth is variously stated from three to seven 
millions. 

" The history of this people," says a modern writer, "certainly forms 
a striking evidence of the truth of divine revelation. They are a 
living and perpetual miracle, continuing to subsist as a distinct and 
peculiar race for upwards of three thousand years, and even in the 
midst of other nations, flowing forward in a full and continued 
stream, like the waters of the Rhone, without mixing the waves of 
the expansive lake through which the passage lies to the ocean of 
eternity." 

LUTHERANS, 

Or the Evangelical Lutheran Church. 

This denomination adhere to the opinions of Martin Luther, the 
celebrated reformer, who was born at Eisleben, in the Electorate of 
Saxony, in 1483. Few men have rendered posterity more service 



LUTHERANS. 45 

than this learned, pious and eloquent reformer. Luther died in his 
native town, 1546. 

The Lutherans, of all Protestants, are those who differ least from 
the Romish church, as they affirm that the body and blood of Christ 
are materially present in the sacrament of the Lord's Supper, 
though in an incomprehensible manner ; this they term consubstan- 
tiation. They likewise represent some rites and institutions, as 
the use of images in churches, the vestments of the clergy, the 
private confession of sins, the use of wafers in the administration 
of the Lord's Supper, the form of exorcism in the celebration of 
baptism, and other ceremonies of the like nature, as tolerable, and 
some of them useful. The Lutherans maintain, with regard to the 
Divine decrees, that they respect the salvation or misery of men in 
consequence of a previous knowledge of their sentiments and 
characters, and not as founded on the mere will of God. Towards 
the close of the last century, the Lutherans began to entertain a 
greater liberality of sentiment than they had before adopted, though 
in many places they persevered longer in despotic principles than 
other Protestant churches. Their public teachers now enjoy an 
unbounded liberty of dissenting from the decisions of those sym- 
bols of creeds which were once deemed almost infallible rules of 
faith and practice, and of declaring their dissent in the manner they 
judge most expedient. 

The capital articles which Luther maintained, are as follow : 

I. That the holy Scriptures are the only source whence we are 
to draw our religious sentiments, whether they relate to faith or 
practice. See 2 Tim. 3: 15—17. Prov. 1 : 9. Isa. 8 : 20. Luke 
1 : 4. John 5: 39.— 20: 31. 1 Cor. 4: 6, &c. 

II. That justification is the effect of faith, exclusive of good 
works, and that faith ought to produce good works, purely in 
obedience to God, and not in order to our justification. See 
Gal. 2: 21. 

III. That no man is able to make satisfaction for his sins. See 
Luke 17: 10. 

In consequence of these leading articles, Luther rejected tra- 
dition, purgatory, penance, auricular confession, masses, invocation 
of saints, monastic vows, and other doctrines of the church of 
Rome. 

The external affairs of the Lutheran church are directed by 
three judicatories, viz. ; a vestry of the congregation, a district or 
special conference, and a general synod. The synod is composed 
of ministers, and an equal number of laymen, chosen as deputies 
by the vestries of their respective congregations. From this synod 
there is no appeal. 

The ministerium is composed of ministers only, and regulates 
the internal or spiritual concerns of the church, such as examining, 
licensing and ordaining ministers, judging in controversies about 
doctrine, &c. The synod and ministerium meet annually. 

Confession and absolution, in a very simple form, are practised 
by the American Lutherans ; also, confirmation, by wiiich baptis- 
5# 



40 MAHOMETANS. 

mal vows are ratified, and the subjects become communicants. 
Their liturgies are simple and impressive, and the clergy are per- 
mitted to use extempore prayer. 

The number of Lutherans in the Christian world is estimated at 
between fifteen and twenty millions. (See Appendix, Note J.) 



MAHOMETANS. 

Mahometanism is a scheme of religion formed and propagated 
by Mahomet, who was born at Mecca, A. D. 569, and died at Me- 
dina in 632. 

His system is a compound of Paganism, Judaism, and Christian- 
ity ; and the Koran, which is their Bible, is held in great reverence. 
It is replete with absurd representations, and is supposed to have 
been written by a Jew. The most eloquent passage is allowed to 
be the following, where God is introduced, bidding the waters of 
the deluge to cease : "Earth, swallow up the waters; heaven, draw 
up those thou hast poured out ; immediately the waters retreated, 
the command of God was obeyed, the ark rested on the mountains, 
and these words were heard — ' Wo to the wicked ! ' " 

This religion is still professed and adhered to by the Turks and 
Persians, and by several nations in Asia and Africa. The best 
statistical writers estimate the number of Mahometans in the world 
at about one hundred and forty millions. 

Mahomet descended from an honorable tribe, and from the no- 
blest family of that tribe ; yet his original lot was poverty. By his 
good conduct, he obtained the hand of a widow of wealth and re- 
spectability, and was soon raised to an equality with the richest 
people in Mecca. 

Soon after his marriage he formed the scheme of establishing a 
new religion, or, as he expressed it, of replanting the only true and 
ancient one professed by Adam, Noah, Abraham, Moses, Jesus, and 
all the prophets, by destroying the gross idolatry into which most 
of his countrymen had fallen, and weeding out the corruptions 
and superstitions which the latter Jews and Christians had, as he 
thought, introduced into their religion, and reducing it to its orig- 
inal purity, which consisted chiefly in the worship of one God. 

The Mahometans divide their religion into two general parts, 
faith and practice, of which the first is divided into six distinct 
branches. Belief in God, in his angels, in his Scriptures, in his 
prophets, in the resurrection and final judgment, and in God's abso- 
lute decrees. The points relating to practice are, prayer, with 
washings, alms, fasting, pilgrimage to Mecca, and circumcision. 

They believe that both Mahomet and those among his follow- 
ers who are reckoned orthodox, had and continued to have just 
and true notions of God, and that his attributes appear so plain 
from the Koran itself, and all the Mahometan divines, that it 
would be loss of time to refute those who suppose the God of 



MAHOMETANS. 47 

Mahomet to be different from the true God, and only a fictitious 
deity or idol of his own creation* 

They believe that the existence of angels and their purity are 
absolutely required to be believed in the Koran ; and he is reckon- 
ed an infidel who denies there are such beings, or hates any of 
them, or asserts any distinction of sexes among them. They be- 
lieve them to have pure and subtle bodies, created of fire ; that 
they neither eat, drink, nor propagate their species ; that they have 
various forms and offices, some adoring God in different postures, 
others singing praises to him, or interceding for mankind. They 
hold, that some of them are employed in writing down the actions 
of men ; others in carrying the throne of God, and other services. 

As to the Scriptures, the Mahometans are taught by the Ko- 
ran, that God, in divers ages of the world, gave revelations of 
his will in writing to several prophets, the whole and every one 
of which it is absolutely necessary for a good Moslem to believe. 
The number of these sacred books were, according to them, one 
hundred and four ; of which ten were given to Adam, fifty to Seth, 
thirty to Edris or Enoch, ten to Abraham ; and the other four, be- 
ing the Pentateuch, the Psalms, the Gospel, and the Koran, were 
successively delivered to Moses, David, Jesus, and Mahomet ; 
which last being the seal of the prophets, those revelations are now 
closed, and no more are to be expected. All these divine books, 
except the four last, they agree now to be entirely lost, and their 
contents unknown ; though the Sabians have several books which 
they attribute to some of the antediluvian prophets. And of those 
four, the Pentateuch, Psalms, and Gospel, they say, have under- 
gone so many alterations and corruptions, that, though there may 
possibly be some part of the true word of God therein, yet no credit 
is to be given to the present copies in the hands of the Jews and 
Christians. 

They believe that the number of the prophets which have 
been from time to time sent by God into the world, amounts to no 
less than 224,000, according to one Mahometan tradition ; or to 
124,000, according to another; among whom 313 were apostles, 
sent with special commissions to reclaim mankind from infidelity 
and superstition ; and six of them brought new laws or dispensa- 
tions, which successively abrogated the preceding ; these were 
Adam, Noah, Abraham, Moses, Jesus, and Mahomet. All the 
prophets in general, the Mahometans believe to have been freed 
from great sins and errors of consequence, and professors of one 
and the same religion, that is Islamism, notwithstanding the differ- 
ent laws and institutions which they observed. They allow of de- 
grees among them, and hold some of them to be more excellent 
and honorable than others. The first place they give to the re- 
vealers and establishers of new dispensations, and the next to the 
apostles. 

They believe in a general resurrection and a future judgment. 

The time of the resurrection the Mahometans allow to be a per- 
fect secret to all but God alone ; the angel Gabriel himself ac- 



48 MAHOMETANS. 

knowledging his ignorance in this point, when Mahomet asked him 
about it. However, they say, the approach of that day may be 
known from certain signs which are to precede it. 

After the examination is past, and every one's work weighed in 
a just balance, they say, that mutual retaliation will follow, accord- 
ing to which every creature will take vengeance one of another, or 
have satisfaction made them for the injuries which they have suffer- 
ed. And, since there will then be no other way of returning like 
for like, the manner of giving this satisfaction will be by taking 
away a proportional part of the good works of him who offered the 
injury, and adding it to those of him who suffered it. Which 
being done, if the angels, (by whose ministry this is to be perform- 
ed,) say, Lord, we have given to every one his due, and there remain- 
eth of this person's good works so much as equalleth the weight of 
an ant, God will of his mercy, cause it to be doubled unto him, that 
he may be admitted into Paradise ; but if, on the contrary, his good 
works be exhausted, and there remain evil works only, and there 
be any who have not yet received satisfaction from him, God will 
order that an equal weight of their sins be added unto his, that he 
may be punished for them in their stead, and he will be sent to hell 
laden with both. This will be the method of God's dealing with 
mankind. As to brutes, after they shall have likewise taken ven- 
geance of one another, he will command them to be changed into 
dust; wicked men being reserved to more grievous punishment, so 
that they shall cry out, on hearing this sentence passed on the 
brutes, Would to God that we were dust also ! 

The trials being over, and the assembly dissolved, the Mahome- 
tans hold, that those who are to be admitted into Paradise will take 
the right hand way, and those who are destined into hell-fire will 
take the left ; but both of them must first pass the bridge called in 
Arabic al Sirat, which, they say, is laid over the midst of hell, and 
described to be finer than a hair, and sharper than the edge of a 
sword ; so that it seems very difficult to conceive how any one shall 
be able to stand upon it ; for which reason most of the sect of the 
Motazalites reject it as a fable ; though the orthodox think it a suf- 
ficient proof of the truth of this article, that it was seriously affirm- 
ed by him who never asserted a falsehood, meaning their prophet; 
who, to add to the difficulty of the passage, has likewise declared 
that this bridge is beset on each side with briars and hooked thorns, 
which will, however, be no impediment to the good ; for they shall 
pass with wonderful ease and swiftness, like lightning, or the wind, 
Mahomet and his Moslems leading the way ; whereas the wicked, 
what with the slipperiness and extreme narrowness of the path, 
the entangling of the thorns, and the extinction of the light which 
directed the former to Paradise, will soon miss their footing, and 
fall down headlong into hell, which is gaping beneath them. 

As to the punishment of the wicked, the Mahometans are taught, 
that hell is divided into seven stories or apartments, one below 
another, designed for the reception of as many distinct classes of 
the damned. 



MAHOMETANS. 49 

The first, which they call Jehenan, they say, will be the recepta- 
cle of those who acknowledged one God, that is, the wicked Ma- 
hometans ; who, after having been punished according to their de- 
merits, will at length be released ; the second, named Ladha, they 
assign to the Jews ; the third, named al Hotama, to the Christians ; 
the fourth, named al Sair, to the Sabians ; the fifth, named Sakar, 
to the Magians ; the sixth, named al Jahin, to the idolaters ; and 
the seventh, which is the lowest and worst of all, and is called al 
Howyat, to the hypocrites, or those who outwardly professed some 
religion, but in their hearts were of none. Over each of these 
apartments they believe there will be set a guard of angels, nine- 
teen in number; to whom the damned will confess the just judg- 
ment of God, and beg them to intercede with him for some al- 
leviation of their pain, or that they may be delivered by being 
annihilated. 

Mahomet has, in his Koran and traditions, been very exact 
in describing the various torments of hell, which, according to 
him, the wicked will suffer both from intense heat and excessive 
cold. The degrees of these pains will also vary in proportion to 
the crimes of the sufferer, and the apartment he is condemned 
to ; and that he who is punished the most lightly of all will be shod 
with shoes of fire, the fervor of which will cause his skull to boil 
like a cauldron. The condition of these unhappy wretches, as the 
same prophet teaches, cannot be properly called either life or death; 
and their misery will be greatly increased by their despair of be- 
ing ever delivered from that place, since, according to that frequent 
expression in the Koran, they must remain therein forever. It must 
be remarked, however, that the infidels alone will be liable to eter- 
nity of damnation ; for the Moslems, or those who have embraced 
the true religion, and have been guilty of heinous sins, will be de- 
livered thence after they shall have expiated their crimes by their 
sufferings. The time which these believers shall be detained there, 
according to a tradition handed down from their prophet, will not 
be less than nine hundred years, nor more than seven thousand. 
And, as to the manner of their delivery, they say that they shall be 
distinguished by the marks of prostration on those parts of their 
bodies with which they used to touch the ground in prayer, and 
over which the fire will therefore have no power ; and that, being 
known by this characteristic, they will be released by the mercy of 
God, at the intercession of Mahomet and the blessed : whereupon 
those who shall have been dead will be restored to life, as has been 
Baid ; and those whose bodies shall have contracted any sootiness 
or filth, from the flames and smoke of hell, will be immersed in 
one of the rivers of Paradise, called the River of life, which will 
wash them whiter than pearls. 

The righteous, as the Mahometans are taught to believe, having 
surmounted the difficulties, and passed the sharp bridge above- 
mentioned, before they enter Paradise, will be refreshed by drink- 
ing at the. pond of their prophet, who describes it to be an exact 
square, of a month's journey in compass; its water, which is sup* 



50 MAHOMETANS. 

plied by two pipes from al Cawthay, one of the rivers of Paradise, 
being whiter than milk or silver, and more odoriferous than musk, 
with as many cups set round it as there are stars in the firmament ; 
of which water whoever drinks will thirst no more forever. This 
is the first taste which the blessed will have of their future and 
now near approaching felicity. 

Though Paradise be so very frequently mentioned in the Koran, 
yet it is a dispute among the Mahometans, whether it be already 
created or to be created hereafter ; the Motazalites and some other 
sectaries asserting, that there is not at present any such place 
in nature, and that the Paradise which the righteous will in- 
habit in the next life will be different from that from which Adam 
was expelled. However, the orthodox profess the contrary, main- 
taining that it was created even before the world, and describe it 
from their prophet's traditions in the following manner : 

They say it is situated in the seventh heaven, and next under 
the throne of God ; and, to express the amenity of the place, tell 
us, that the earth of it is of the finest wheat-flour, or of the purest 
musk, or as others will have it, of saffron ; that its stones are pearls 
and jacinths, the walls of its building enriched with gold and sil- 
ver, and that the trunks of all its trees are of gold ; among which 
the most remarkable is the tree called tuba, or the tree of happi- 
ness. Concerning this tree, they fable, that it stands in the palace 
of Mahomet, though a branch of it will reach to the house of every 
true believer; that it will be laden with pomegranates, grapes, 
dates, and other fruits of surprising bigness, and of tastes unknown 
to mortals. So that, if a man desire to eat of any particular kind 
of fruit, it will immediately be presented him ; or, if he choose 
flesh, birds ready dressed will be set before him, according to his 
wish. They add, that the boughs of this tree will spontaneously 
bend down to the hand of the person who would gather of its fruits, 
and that it will supply the blessed not only with food, but also with 
silken garments, and beasts to ride on ready saddled and bridled, 
and adorned with rich trappings, which will burst forth from its 
fruits ; and that this tree is so large, that a person mounted on the 
fleetest horse, would not be able to gallop from one end of its 
shade to the other in one hundred years. 

As plenty of water is one of the greatest additions to the pleas- 
antness of any place, the Koran often speaks of the rivers of Para- 
dise as a principal ornament thereof; some of these rivers, they 
say, flow with water, some with milk, some with wine, and others 
with honey ; all taking their rise from the root of the tree tuba. 

But all these glories will be eclipsed by the resplendent and 
ravishing girls of Paradise, called, from their large black eyes, Hur 
al oyun, the enjoyment of whose company will be a principal felic- 
ity of the faithful. These, they say, are created not of clay, as 
mortal women are, but of pure musk ; being, as their prophet often 
affirms in his Koran, free from all natural impurities, of the strictest 
modesty, and secluded from public view in pavilions of hollow 
pearls, so large, that, as some traditions have it, one of them will 
be no less than sixty miles square. 



MAHOMETANS. 51 

The name which the Mahometans usually give to this happy 
mansion is al Jannat, or, "the Garden;" and sometimes they call 
it the " Garden of Paradise"— the " Garden of Eden" — the " Gar- 
den of Abode" — the "Garden of Pleasure" and the like ; by which 
several appellations some understand so many different gardens, or 
at least places of different degrees of felicity, (for they reckon no 
less than one hundred such in all,) the very meanest whereof will 
afford its inhabitants so many pleasures and delights, that one would 
conclude they must even sink under them, had not Mahomet de- 
clared that, in order to qualify the blessed for a full enjoyment of 
them, God will give to every one the abilities of one hundred men. 

The orthodox doctrine is, that whatever hath or shall come to 
pass in this world, whether it be good, or whether it be bad, pro- 
ceeded entirely from the divine will, and is irrevocably fixed and 
recorded from all eternity in the preserved table ; God having se- 
cretly pre -determined not only the adverse and prosperous fortune 
of every person in this world, in the most minute particulars, but 
also his faith or infidelity, his obedience or disobedience, and con- 
sequently his everlasting happiness or misery after death ; which 
fate or predestination it is not possible by any foresight or wisdom 
to avoid. 

The pilgrimage to Mecca is so necessary a point of practice, 
that, according to a tradition of Mahomet, he who dies without per- 
forming it, may as well die a Jew or a Christian ; and the same is 
expressly commanded in the Koran. 

What is principally reverenced in Mecca, and gives sanctity to 
the whole, is a square stone building, called the Caaba, Before 
the time of Mahomet this temple was a place of worship for the 
idolatrous Arabs, and is said to have contained no less than three 
hundred and sixty different images, equalling in number the days 
of the Arabian year. They were all destroyed by Mahomet, who 
sanctified the Caaba, and appointed it to be the chief place of wor- 
ship for all true believers. The Mussulmen pay so great a vene- 
ration to it, that they believe a single sight of its sacred walls, with- 
out any particular act of devotion, is as meritorious in the sight of 
God as the most careful discharge of one's duty for the space of a 
whole year, in any other temple. 

The Mahometans have an established priesthood and a numerous 
body of clergymen ; their spiritual head, in Turkey, whose power 
is not inferior to the Roman Pontiff, or the Grecian Patriarch, is 
denominated the Mufti, and is regarded as the oracle of sanctity 
and wisdom. Their houses of worship are denominated mosques, 
many of which are very magnificent, and very richly endowed. 
The revenues of some of the royal mosques are said to amount to 
the enormous sum of 60,000 pounds sterling. In the city of Fez, 
the capital of the emperor of Morocco, there are near one thousand 
mosques, fifty of which are built in a most magnificent style, sup- 
ported by marble pillars. The circumference of the grand mosque 
is near a mile and a half, in which near a thousand lamps are light- 
ed every night. The Mahometan priests, who perform the rites of 



52 MAHOMETANS. 

their public worship, are called Imams; and they have a set of 
ministers called Shekhs, who preach every Friday, the Mahometan 
Sabbath, much in the manner of Christian preachers. They sel- 
dom touch upon points of controversy in their discourses, but preach 
upon moral duties, upon the dogmas and ceremonies of their re- 
ligion, and declaim against vice, luxury, and corruption of manners. 

The rapid success which attended the propagation of this new 
religion was owing to causes that are plain and evident, and must 
remove, or rather prevent our surprise, when they are attentively 
considered. The terror of Mahomet's arms, and the repeated vic- 
tories which were gained by him and his successors, were, no doubt, 
the irresistible arguments that persuaded such multitudes to em- 
brace his religion, and submit to his dominion. Besides, his law 
wa3 artfully and marvellously adapted to the corrupt nature of man; 
and, in a most particular manner, to the manners and opinions of 
the Eastern nations, and the vices to which they were naturally ad- 
dicted ; for the articles of faith which it proposed were few in num- 
ber, and extremely simple ; and the duties it required were neither 
many nor difficult, nor such as were incompatible with the empire 
of appetites and passions. It is to be observed farther, that the 
gross ignorance under which the Arabians, Syrians, Persians, and 
the greatest part of the Eastern nations labored at this time, ren- 
dered many an easy prey to the artifice and eloquence of this bold 
adventurer. To these causes of the progress of Mahometanism 
we may add the bitter dissensions and cruel animosities that reign- 
ed among the Christian sects ; dissensions that rilled a great part 
of the East with carnage, assassinations, and such detestable enor- 
mities, as rendered the very name of Christianity odious to many. 
Other causes of the sudden progress of that religion will naturally 
occur to such as consider attentively its spirit and genius, and the 
state of the world at this time. 

To show the subtlety of Mahomet's mind, and the extreme igno- 
rance of his followers, we give the story of that Impostor's night 
journey from Mecca to Jerusalem, and from thence to heaven. 

The story as related in the Koran, and believed by the Mahome- 
tans, is this. "At night, as he lay in his bed with his best beloved 
wife Ayesha, he heard a knocking at his door; upon which, arising, 
he found there the angel Gabriel, with seventy pair of wings, ex- 
panded from his sides, whiter than snow, and clearer than crystal, 
and the beast Alborak standing by him ; which, they say, is the 
beast on which the prophets used to ride, when they were carried 
from one place to another, upon the execution of any divine com- 
mand. Mahomet describes it to be a beast as white as milk, and of 
a mixed nature, between an ass and a mule, and also of a size be- 
tween both ; but of such extraordinary swiftness as to equal even 
lightning itself. 

As soon as Mahomet appeared at the door, the angel Gabriel 
kindly embraced him, saluted him in the name of God, and told 
him, that he was sent to bring him unto God into heaven ; where 
he should see strange mysteries, which were not lawful to be seen 



MAHOMETANS. 53 

by any other man. He prayed him then to get upon Alborak ; but 
the beast having* lain idle and unemployed from the time of Christ 
to Mahomet, was grown so mettlesome and skittish, that he would 
not stand still for Mahomet to mount him, till at length he was forc- 
ed to bribe him to it, by promising him a place in Paradise. When 
he was firmly seated on him, the angel Gabriel led the way with 
the bridle of the beast in his hand, and carried the prophet from 
Mecca to Jerusalem in the twinkling of an eye. On his coming 
thither, all the departed prophets and saints appeared at the gate of 
the temple to salute him ; and thence attending him into the chief 
oratory, desired him to pray for them, and then withdrew. After 
this, Mahomet went out of the temple with the angel Gabriel, and 
found a ladder of light, ready fixed for them, which they immedi- 
ately ascended, leaving Alborak tied to a rock till their return. 

On their arrival at the first heaven, the angel knocked at the 
gate ; and informing the porter who he was, and that he had brought 
Mahomet, the friend of God, he was immediately admitted. This 
first heaven, he tells us, was all of pure silver; from whence he 
saw the stars hanging from it by chains of gold, each as big as 
mount Noho, near Mecca, in Arabia. On his entrance he met a 
decrepid old man, who it seems was our first father Adam ; and, as 
he advanced, he saw a multitude of angels in all manner of shapes; 
in the shape of birds, beasts and men. We must not forget to ob- 
serve, that Adam had the piety immediately to embrace the prophet, 
giving God thanks for so great a son ; and then recommended him- 
self to his prayers. From this first heaven, he tells us, that he as- 
cended into the second, which was at the distance of five hundred 
years journey above it: and this he makes to be the distance of 
every one of the seven heavens, each above the other. Here the 
gates being opened to him as before, at his entrance he met Noah, 
who, rejoicing much at the sight of him, recommended himself to 
his prayers. This heaven was all of pure gold, and there were 
twice as many angels in it as in the former ; for he tells us that the 
number of angels in every heaven increased as he advanced. From 
this second heaven he ascended into the third, which was made of 
precious stones, where he met Abraham, who also recommended 
himself to his prayers ; Joseph, the son of Jacob, did the same in 
the fourth heaven, which was all of emerald ; Moses in the fifth, 
which was all of adamant; and John the Baptist in the sixth, which 
was all of carbuncle : whence he ascended into the seventh, which 
was of divine light, and here he found Jesus Christ. However, it 
is observed, that here he alters his style ; for he does not say that 
Jesus Christ recommended himself to his prayers, but that he 
recommended himself to the prayers of Jesus Christ. 

The angel Gabriel, having brought him thus far, told him that he 
was not permitted to attend him any further ; and therefore direct- 
ed him to ascend the rest of the way to the throne of God by him- 
self. This he performed with great difficulty, passing through 
rough and dangerous places, till he came where he heard a voice, 
saying unto him, "O, Mahomet, salute thy Creator;" whence as- 
6 



54 MATERIALISTS. 

cending higher, he came into a place where he saw a vast expan- 
sion of light, so exceedingly bright, that his eyes could not "bear it. 
This, it seems, was the habitation of the Almighty, where his 
throne was placed ; on the right side of which, he says, God's 
name and his own were written in these Arabic words: "La ellah 
ellallah Mahomet reful ollah ;" that is, "There is no God but 
God, and Mahomet is his Prophet," which is at this day the 
creed of the Mahometans. Being approached to the divine pres- 
ence, he tells us, that God entered into a familiar converse with 
him, revealed to him many hidden mysteries, made him understand 
the whole of his law, gave him many things in charge concerning 
his instructing men in the knowledge of it ; and, in conclusion, be- 
stowed on him several privileges above the rest of mankind. He 
then returned, and found the angel Gabriel waiting for him in the 
place where he left him. The angel led him back along the seven 
heavens, through which he had brought him ; and set him again 
upon the beast Alborak, which stood tied to the rock near Jerusa- 
lem. Then he conducted him back to Mecca, in the same manner 
as he brought him thence ; and all this within the space of the 
tenth part of one night. 

Dr. Joseph White thus concludes one of his discourses on Ma- 
hometanism : "What raises Christ and his religion far above all 
the fictions of Mahomet, is that awful alternative of hopes and 
fears ; that looking-for of judgment, which our Christian faith sets 
before us. At that day, when time, the great arbiter of truth and 
falsehood, shall bring to pass the accomplishment of the ages, and 
the Son of God shall make his enemies his footstool ; then shall 
the deluded followers of the great Impostor, disappointed of the 
expected intercession of their prophet, stand trembling and dismay- 
ed at the approach of the glorified Messiah. Then shall they say, 
' Yonder cometh in the clouds that Jesus whose religion we labor- 
ed to destroy; whose temples we profaned; whose servants and 
followers we cruelly oppressed ! Behold, he cometh, but no longer 
the humble son of Mary ; no longer a mere mortal prophet, the 
equal of Abraham, and of Moses, as that deceiver taught us, but 
the everlasting Son- of the everlasting Father; the Judge of man- 
kind ; the Sovereign of angels ; the Lord of all things, both in 
earth and in heaven !' " 



MATERIALISTS* 

Materialists are those who maintain that the soul of man is ma- 
terial, or that the principle of perception and thought is not a sub- 
stance distinct from the body, but the result of corporeal organiza- 
tion. There are others called by this name, who have maintained 
that there is nothing but matter in the universe. 

The followers of the late Dr. Priestly are considered as Mate- 
rialists, or philosophical Necessarians. According to the doctor's 
writings, he believed, 



MATERIALISTS. 55 

1. That man is no more than what we now see of him : his being 
commenced at the time of his conception, or perhaps at an earlier 
period. The corporeal and mental faculties, inhering in the same 
substance, grow, ripen, and decay together ; and whenever the sys- 
tem is dissolved, it continues in a state of dissolution, till it shall 
please that Almighty Being who called it into existence, to restore 
it to life again. For if the mental principle were, in its own na- 
ture, immaterial and immortal, all its peculiar faculties would be so 
too, whereas we see that every faculty of the mind, without ex- 
ception, is liable to be impaired, and even to become wholly 
extinct, before death. Since, therefore, all the faculties of the 
mind, separately taken, appear to be mortal, the substance, or 
principle, in which they exist, must be pronounced mortal too. 
Thus we might conclude that the body was mortal, from ob- 
serving that all the separate senses and limbs were liable to decay 
and perish. 

This system gives a real value to the doctrine of the resurrec- 
tion from the dead, which is peculiar to revelation ; on which alone 
the sacred writers build all our hope of future life : and it explains 
the uniform language of the Scriptures, which speak of one day of 
judgment for all mankind ; and represent all the rewards of virtue, 
and all the punishments of vice, as taking place at that awful day, 
and not before. In the Scriptures, the heathen are represented as 
without hope, and all mankind as perishing at death, if there be no 
resurrection of the dead. 

The apostle Paul asserts, in 1 Cor. 15 : 16, that "if the dead rise 
not, then is not Christ risen; and if Christ be not raised, your faith 
is vain, ye are yet in your sins : then they also who are fallen 
asleep in Christ are perished." And again, verse 32, "If the dead 
rise not, let us eat and drink, for tomorrow we die/' In the whole 
discourse, he does not even mention the doctrine of happiness or 
misery without the body. 

If we search the Scriptures for passages expressive of the state 
of man at death, we shall find such declarations as expressly ex- 
clude any trace of sense, thought, or enjoyment. See Ps. 6 : 5. 
Job 14: 7, &c. 

2. That there is some fixed law of nature respecting the will 
as well as the other powers of the mind, and every thing else in 
the constitution of nature ; and consequently that it is never de- 
termined without some real or apparent cause foreign to itself: i.e. 
without some motive of choice : or that motives influence us in 
some definite and invariable manner, so that every volition, or 
choice, is constantly regulated and determined by what precedes it; 
and this constant determination of mind, according to the motives 
presented to it, is what is meant by its necessary determination. 
This being admitted to be fact, there will be a necessary connexion 
between all things past, present, and to come, in the way of proper 
cause and effect, as much in the intellectual as in the natural world ; 
so that according to the established laws of nature, no event could 
have been otherwise than it lias been, or is to 6e, and therefore all 



56 MENNONITES. 

things past, present, and to come, are precisely what the Author of 
Nature really intended them to be, and has made provision for. 

To establish this conclusion, nothing is necessary but that 
throughout all nature the same consequences should invariably re- 
sult from the same circumstances. For if this be admitted, it will 
necessarily follow, that at the commencement of any system, since 
the several parts of it and their respective situations were appoint- 
ed by the Deity, the first change would take place according to a 
certain rule established by himself, the result of which would be a 
new situation ; after which the same laws containing another 
change would succeed, according to the same rules, and so on for- 
ever ; every new situation invariably leading to another, and every 
event, from the commencement to the termination of the system, 
being strictly connected, so that, unless the fundamental laws of 
the system were changed, it would be impossible that any event 
should have been otherwise than it was. In all these cases, the 
circumstances preceding any change are called the causes of that 
change ; and since a determinate event, or effect, constantly follows 
certain circumstances, or causes, the connexion between cause and 
effect is concluded to be invariable, and therefore necessary. 

It is universally acknowledged, that there can be no effect with- 
out an adequate cause. This is even the foundation on which the 
only proper argument for the being of a God rests. And the 
Necessarian asserts, that if, in any given state of mind, with re- 
spect both to dispositions and motives, two different determinations, 
or volitions, be possible, it can be on no other principle, than that 
one of them should come under the description of an effect with- 
out a cause ; just as if the beam of a balance might incline either 
way, though loaded with equal weights. And if any thing what^ 
ever, even a thought in the mind of man, could arise without an ad- 
equate cause, any thing else, the mind itself, or the whole universe, 
might likewise exist without an adequate cause. 

This scheme of philosophical necessity implies a chain of causes 
and effects established by infinite wisdom, and terminating in the 
greatest good of the whole universe ; evils of all kinds, natural and 
moral, being admitted, as far as they contribute to that end, or are 
in the nature of things inseparable from it. Vice is productive not 
of good, but of evil to us, both here and hereafter, though good 
may result from it to the whole system ; and, according to the fix- 
ed laws of nature, our present and future happiness, necessarily de- 
pend on our cultivating good dispositions. 

MENNONITES. 

The Mennonites derive their name from Menno Simons, an 
illustrious reformer, who was born in Friesland in 1505, and died 
1561. This people came to the United States from Holland, and 
first settled in Pennsylvania, where a large body of them now 
reside. They are found in several other states. Their whole 
number in the United States is about 70,000. They have more than 
200 churches in the United States, 



METHODISTS. 57 

It is a universal maxim of this denomination, that practical piety 
is the essence of religion, and that the surest mark of the true 
church, is the sanctity of its members. They all unite in pleading 
for toleration in religion ; and debar none from their assemblies, 
who lead pious lives, and own the Scriptures for the word of God. 
They teach, that infants are not the proper subjects of baptism ; 
that ministers of the gospel ought to receive no salary ; and that 
it is not lawful to swear, or wage war, upon any occasion. They 
also maintain, that the terms, person and Trinity, are not to be used 
in speaking of the Father, Son, and Holy Ghost. 

The Mennonites meet privately, and every one in the assembly 
has the liberty to speak, to expound the Scriptures, to pray, and 

sin £- 

The Mennonites do not baptize by immersion, though they 
administer the ordinance to none but adult persons. Their com- 
mon method is this : The person who is to be baptized, kneels ; the 
minister holds his hands over him, into which the deacon pours 
water, and through which it runs on the crown of the kneeling 
person's head ; after which follow imposition of hands and prayer. 

Mr. Van Beuning, the Dutch Ambassador, speaking of these 
Harmless Christians, as they choose to call themselves, says : 
" The Mennonites are good people, and the most commodious to a 
State of any in the world ; partly because they do not aspire to 
places of dignity ; partly because they edify the community by the 
simplicity of their manners, and application to arts and industry ; 
and partly because we fear no rebellion from a sect who make it an 
article of their faith never to bear arms." 



METHODISTS, ■ 
Or the Methodist Episcopal Church. 

This denomination arose in England, in 1729, and derived their 
name from the exact regularity of their lives. In 1741, they di- 
vided into two parties, under George Whitefield and John Wesley. 
The former adopted the sentiments of Calvin, and the latter those 
of Arminius. The Arminian class compose the great body of 
Methodists in this country, and in Great Britain. Both of those 
men were eminently distinguished for the variety and extent of their 
labors. Wesley died in 1791, aged 88, and is supposed to have 
delivered fifty thousand sermons. Whitefield came to America 
seven times, and died at Newburyport, 1770, aged 53. 

The following are the articles of religion, as published in the 
"Doctrines and Discipline of the Methodist Episcopal Church:" 

1. There is but one living and true God, everlasting, without 
body or parts, of infinite power, wisdom, and goodness : the maker 
and preserver of all things, visible and invisible. And in unity of 
this Godhead, there are three persons of one substance, power, and 
eternity ; the Father, the Son, and the Holy Ghost. 
6* 



58 METHODISTS. 

2. The Sod, who is the Word of the Father, the very and eter- 
nal God, of one substance with the Father, took man's nature in the 
womb of the blessed Virgin ; so that two whole and perfect natures, 
that is to say, the Godhead and manhood, were joined together, in 
one person, never to be divided, whereof is one Christ, very God 
and very man, who truly suffered, was crucified, dead and buried, 
to reconcile his Father to us, and to be a sacrifice, not only for orig- 
inal guilt, but also for the actual sins of men. 

3. Christ did truly rise again from the dead, and took again his 
body, with all things apertaining to the perfection of man's nature, 
wherewith he ascended into heaven, and there sitteth, until he re- 
turn to judge all men at the last day. 

4. The Holy Ghost, proceeding from the Father and the Son, 
is of one substance, majesty, and glory, with the Father and the 
Son, very and eternal God. 

5. The Holy Scriptures contain ail things necessary to salva- 
tion : so that whatsoever is not read therein, nor may be proved 
thereby, is not to be required of any man, that it should be believ- 
ed as an article of faith, or be thought requisite or necessary to sal- 
vation. In the name of the Holy Scriptures, we do understand 
those canonical books of the Old and New Testament, of whose 
authority was never any doubt in the church. 

Here follow the names of the canonical books of the Scriptures. 

6. The Old Testament is not contrary to the New ; for both in 
the Old and New Testament, everlasting life is offered to mankind 
by Christ, who is the only mediator between God and man, being 
both God and man. Wherefore they are not to be heard, who feign 
that the old fathers did look only for transitory promises. Although 
the law given from God by Moses, as touching ceremonies and 
rights, doth not bind Christians, nor ought the civil precepts thereof 
of necessity be received in any commonwealth ; yet, notwithstand- 
ing, no Christian whatsoever is free from the obedience of the com- 
mandments which are called moral. 

7. Original sin standeth not in the following of Adam, (as the 
Pelagians do vainly talk,) but it is the corruption of the nature of 
every man, that naturally is engendered of the offspring of Adam, 
whereby man is very far gone from original righteousness, and of 
his own nature inclined to evil, and that continually. 

8. The condition of man after the fall of Adam is such, that he 
cannot turn and prepare himself, by his own natural strength and 
works, to faith, and calling upon God ; wherefore we have no pow- 
er to do good works, pleasant and acceptable to God, without the 
grace of God by Christ, preventing us, that we may have a good 
will, and working with us, when we have that good will. 

9. We are accounted righteous before God, only for the merit 
of our Lord and Saviour Jesus Christ by faith, and not for our own 
works or deservings. Wherefore, that we are justified by faith 
only, is a most wholesome doctrine, and very full of comfort. 



METHODISTS. 59 

10. Although good works, which are the fruits of faith, and fol- 
low after justification, cannot put away our sins, and endure the 
severity of God's judgments : yet are they pleasing and accepta- 
ble to God in Christ, and spring out of a true and lively faith, inso- 
much that by them a lively faith may be as evidently known, as a 
tree is discerned by its fruit. 

11. Voluntary works, besides over and above God's command- 
ments, which are called works of supererogation, cannot be taught 

at arrogancy and impiety. For by them men do declare that 
they do not only render unto God as much as they are bound to do, 
but that they do more for his sake than of bounden duty is requir- 
ed : whereas Christ saith plainly, when ye have done all that is 
commanded you, say, we are unprofitable servants. 

12. Not every sin willingly committed after justification, is the 
sin against the Holy Ghost, and unpardonable. Wherefore, the 
grant of repentance is not to be denied to such as fall into sin after 
justification : after we have received the Holy Ghost, we may depart 

[rrace given, and fall into sin, and by the grace of God, rise 
again and amend our lives. And, therefore, they are to be con- 
demned, whc say they can no more sin as long as Ihey live here 
my the place of forgiveness to such as truly repent. 

13. The visible church of Christ is a congregation of faithful 
men, in which the pure word of God is preached, and the sacra- 

- duly administered according to Christ's ordinance, in all those 
things that of necessity are requisite to the same. 

14. The Romish doctrine concerning purgatory, pardon, wor- 
shipping, and adoration, as well of images as of relics, and also 
invocation of saints, is a fond thing, vainly invented, and ground- 
ed upon no warrant of Scripture, but repugnant to the word of 
God. 

15. It is a thing plainly repugnant to the word of God, and the 
custom of the primitive church, to have publie prayer in the church, 
or to minister the sacraments, in a tongue not understood by the 
pec;: 

16. Sacraments ordained of Christ, are not only badges or to- 
kens of Christian men's profession: but rather they are certain 
5:::. ; of grace, and God's good will towards us, by the which he doth 
work invisibly in us, and doth not only quicken, but also strengthen 
and confirm our faith in I 

There are two sacraments ordained of Christ our Lord in the 
Gospel; that is tc say, Baptism and the Supper of the Lord. 

The - ramonly called sacraments : that is to say. Confirma- 

tion, Penance, Orders, Matrimony, and Extreme Unction, are not 
to be counted for sacraments of the Gospel, being such as have 
■ grown out of the corrupt following of the apostles : and 
tes.of life allowed in the Scriptures, but yet have net 
the like nature of Baptism and the Lord's Supper, because they 
have not any visible sign, or ceremony ordained of God. 

The sacraments were not ordained of Christ to be gazed upon, 
or to be carried about ; but that we should duly use them. And 



60 METHODISTS. 

in such only as worthily receive the same, they have a wholesome 
effect or operation ; but they that receive them unworthily, purchase 
to themselves condemnation, as St. Paul saith, 1 Cor. 11 : 29. 

17. Baptism is not only a sign of profession, and mark of dif- 
ference, whereby Christians are distinguished from others that are 
not baptized ; but it is also a sign of regeneration, or the new birth. 
The baptism of young children is to be retained in the church. 

18. The supper of the Lord is not only a sign that Christians 
ought to have among themselves one to another, but rather is a 
sacrament of our redemption by Christ's death ; insomuch, that to 
such as rightly, worthily, and with faith receive the same, the bread 
which we break is a partaking of the body of Christ ; and likewise 
the cup of blessing is a partaking of the blood of Christ. 

Transubstantiation, or the change of the substance of bread and 
wine in the supper of our Lord, cannot be proved by Holy Writ, but 
is repugnant to the plain words of Scripture, overthroweth the nature 
of a sacrament, and hath given occasion to many superstitions. 

The body of Christ is given, taken, and eaten in the supper, only 
after a heavenly and scriptural manner. And the means whereby 
the body of Christ is received and eaten in the supper, is faith. 

The sacrament of the Lord's supper was not by Christ's ordi- 
nance reserved, carried about, lifted up, or worshipped. 

19. The cup of the Lord is not to be denied to the lay people ; 
for both the parts of the Lord's supper, by Christ's ordinance and 
commandment, ought to be administered to all Christians alike. 

20. The offering of Christ once made, is that perfect redemp- 
tion, propitiation, and satisfaction for all the sins of the whole 
world, both original and actual ; and there is none other satisfaction 
for sin but that alone. Wherefore the sacrifice of masses, in the 
which it is commonly said, that the priest doth offer Christ for the 
quick and the dead, to have remission of pain or guilt, is a blas- 
phemous fable, and dangerous deceit. 

21. The ministers of Christ were not commanded by God's law 
either to vow the estate of single life, or to abstract from marriage ; 
therefore it is lawful for them, as for all other Christians, to marry 
at their own discretion, as they shall judge the same to serve best 
to godliness. 

22. It is not necessary that rites and ceremonies should in all 
places be the same, or exactly alike, for they have been always dif- 
ferent, and may be changed according to the diversity of countries, 
times, and men's manners, so that nothing be ordained against God's 
word. Whosoever, through his private judgment, willingly and 
purposely doth openly break the rites and ceremonies of the church 
to which he belongs, which are not repugnant to the word of God, 
and are ordained and approved by common authority, ought to be 
rebuked openly, that others may fear to do the like, as one that of- 
fendeth against the common order of the church, and woundeth the 
consciences of weak brethren. 

Every particular church may ordain, change, and abolish rites and 
ceremonies, so that all things may be done to edification. 



METHODISTS. 61 

23. The President, the Congress, the General Assemblies, the 
Governors, and the Councils of State, as the delegates of the people, 
are the rulers of the United States of America, according to the 
division of power made to them by the Constitution of the United 
States, and by the Constitutions of their- respective States. And 
the said States are a sovereign and independent nation, and ought 
not to be subject to any foreign jurisdiction. 

24. The riches and goods of Christians are not common, as 
touching the right, title, and possession of the same, as some do 
falsely boast. Notwithstanding every man ought of such things 
as he possesseth, liberally to give alms to the poor according to his 
ability. 

25. As we confess that vain and rash swearing is forbidden 
Christian men by our Lord Jesus Christ and James his apostle ; so 
we judge that the Christian religion doth not prohibit, but that a 
man may swear when the magistrate requireth, in a cause of faith 
and charity, so it be done according to the prophet's teaching, in 
justice, judgment, and truth. 

Mr. Wesley was an extraordinary man. On attaining his eighty- 
fifth year, he made the following reflections : 

"I this day enter on my eighty-fifth year. And what cause have 
I to praise God, as for a thousand spiritual blessings, so for bodily 
blessings also ! How little have I suffered yet, by 'the rush of nu- 
merous years !' It is true, I am not so agile as I was in times past : 
I do not walk so fast as I did. My sight is a little decayed. My left 
eye has grown dim, and hardly serves me to read. I have daily 
some pain in the ball of my right eye, as also in my right temple, 
(occasioned by a blow received some time since.) and in my right 
shoulder and arm, which I impute partly to a sprain, and partly to 
the rheumatism. I find likewise some decay in my memory, with 
regard to names and things lately past: but not at all with regard 
to what I have read or heard, twenty, forty, or sixty years ago. 
Neither do I find any decay in my hearing, smell, taste, or appe- 
tite, (though 1 want but a third part of the food I once did,) nor do 
I feel any such thing as weariness, either in travelling, or preach- 
ing. And I am not conscious of any decay in writing sermons, 
which I do as readily, and I believe as correctly, as ever. 

"To what cause can I impute this, that I am as I am ? First, 
doubtless, to the power of God, fitting me for the work to which I 
am called, as long as he pleases to continue me therein : and next, 
subordinately to this, to the prayers of his children. May we not 
impute it as inferior means : 1. To my constant exercise and 
change of air ? 2. To my never having lost a night's sleep, sick 
or well, at land or sea, since I was born ? 3. To my having slept 
at command, so that whenever I feel myself almost worn out, I call 
it, and it comes day or night? 4. To my having constantly, for 
above sixty years, risen at four in the morning ? 5. To my con- 
stant preaching at five in the morning, for above fifty years ? 6. To 
my having had so little pain in my life, and so little sorrow or anx- 



62 METHODISTS. 

ious care ? Even now, though I find pain daily in my eye, temple, 
or arm, yet it is never violent, and seldom lasts many minutes at 
a time. 

" Whether or not this is sent to give me warning that I am 
shortly to quit this tabernacle, I do not know ; but be it one way or 
the other, I have only to say, 

1 My remnant of days 

I spend to his praise, 
Who died the whole world to redeem : 

Be they many or few, 

My days are his due, 
And they all are devoted to him V " 

Mr. Wesley's liberality to the poor, knew no bounds but an 
empty pocket. He gave away, not merely a certain part of his in- 
come, but all that he had ; his own wants provided for, he devoted all 
the rest to the necessities of others. He entered upon this good 
work at a very early period. We are told that when he had thirty 
pounds for his year's expenses, he lived on twenty-eight, and gave 
away forty shillings. The next year receiving sixty pounds, he 
still lived on twenty-eight, and gave away two and thirty. The 
third year he received ninety pounds, and gave away sixty-two. 
The fourth year he received one hundred and twenty pounds. Still 
he lived on twenty-eight, and gave the poor ninety-two. In this 
ratio he \ roceeded during the rest of his life ; and in the course of 
fifty yea s, it has been supposed, he gave away between twenty 
and thirty thousand pounds ; gathered chiefly from the constant and 
extensive sale of his numerous writings. (See Appendix, Note K.) 



METHODISTS, 
Or the Methodist Protestant Church. 

The Protestant Methodists adhere to the Wesleyan Methodist 
doctrines, but discard certain parts of the discipline, particularly 
those concerning Episcopacy and the manner of constituting the 
General Conference. They seceded from the Methodist Episcopal 
Church in 1830, and formed a constitution and discipline of their 
own. 

The following preamble and articles precede the constitution : — 
We, the representatives of the Associated Methodist Churches, in 
general convention assembled, acknowledging the Lord Jesus Christ 
as the only Heap of the Church, and the word of God as the suffi- 
cient rule of faith and practice, in all things pertaining to godli- 
ness ; and being fully persuaded, that the representative form of 
church government is the most scriptural, best suited to our condi- 
tion, and most congenial with our views and feelings as fellow citi- 



METHODISTS. 63 

zi::s with the saints, and ?f the household of Gci: and whereas a 
written cons:.: it . : .:. establishing the form of government, and fle- 
listera and members of the church their rights and 
pri v .*:!-: ^ : c . is the best safeguard of Christian liberty: We, there- 
fore, in the protection of Almighty God, and acting in the 
name and by the authority of oui : >nstit tents, 1g ordain and estab- 
ree to be governed by the following elementary princi- 
ples :.:: 1 : :::s::tution : 

1. A Ch h is a society of believers in Jesus C::::s*. 
and is a divine institution. 

2. Christ is the only Head :: the Church; ~::~ the word ::" God 
the jnly r de if faith an :' : radii ::. 

3. Nopeisonwbc loves the Lord Jesus Christ, arid ~'.:;~s the 
gospel :f God, :;: Saviour, ought to be deprived of church nfem- 

4. Every man : t; an inalienable right to private j idgment, in 
matters :" religi . : and an equal right :: ?::;:rss bis opinion. :;: 

" way which will not violate the laws of God. or the ::_::? af 
bis ft 11 men. 

5. Ch irch trials should be conducted in gospel principles inly; 
and no m . v icated except:.? 

morality; the propagation of unchristian ioctrines; or for the 
jet of luties e f the word : f 

The f astc ral c and i : s ire >f livine ap- 

| nntment ; md all el lers in the church if G I are equal : I it :::::.- 
idden to be lords c vet Gc i's herif ige, :: :: have d : - 
:n over the faith : : the s unts. 
?. The church its in ". Bnf :: : su ■'.: rales 

regulations wily, as are in ace rdance with the H ly S pt res, 
and may be necessary or have i tendency to carry inte effect the 
-;. ; :era of practical inity. 

B. W\ :: bever power mi : z nee .:"::::: :: : 

and :: lations, is inherent in the ministers and me the 

church : but s much )f that power may be delegated, fi ime to 
time, upon a plan of represent*? as they may judge necessary 
pn : ;r. 

9. It is t of the church to 
maintain ss, and :: >ppos ral evil. 

10. It is obli thfiilin the 
discharge of their pastoral and n bli- 

: :s k~3 

sake, and to render them a righteous ir labors* 

11. secure tc all her :r.:ial bodies the 

if good nent; but si 

::nct or independent sovereignties. 
We omit the Constitution, as the prece dee 

sofncie: 

: L.j 



64 MILLENARIANS— MORAVIANS. 

MILLENARIANS, 

A name given to those who believe that the saints will reign on 
earth with Christ a thousand years, after the first resurrection, be- 
fore the final completion of beatitude. See Matt. 13 : 29, 30. — 
27 : 32. Luke 17 : 29, 30. Acts 3 : 21. Heb. 1 : 12. Phil. 3 : 
9, 11. 2 Pet. 3 : 13. Rev. 20: 1—6, and chaps. 21, 22. Apoc. 
chap. 21. Ezek. chap. 36. 



Or United Brethren, 

A name given to the followers of Nicholas Lewis, Count of Zin- 
zendorf, who, in the year 1721, settled at Bartholdorf, in Upper 
Lusatia. There he made proselytes of two or three Moravian fam- 
ilies ; and having engaged them to leave their country, received 
them at Bartholdorf, in Germany. They were directed to build a 
house in a wood, about half a league from that village, where, in 
1722, this people held their first meeting. 

This society increased so fast, that, in a few years, they had an 
orphan-house, and other public buildings. An adjacent hill, called 
the Huth-Berg, gave the colonists occasion to call this dwelling- 
place Herrnhut, which may be interpreted, the guard, or protection 
of the Lord, Hence this society are sometimes called Hermhutters. 

Count Zinzendorf, visited North America, and died at Herrnhut 
in 1760, aged 60, greatly honored and beloved. He was carried to 
his grave by thirty-two preachers and missionaries, all of whom he 
had reared. 

The Moravians avoid discussions respecting the speculative 
truths of religion, and insist upon individual experience of the prac- 
tical efficiency of the gospel, in producing a real change of senti- 
ment and conduct, as the only essentials in religion. They con- 
sider the manifestation of God in Christ as intended to be the most 
beneficial revelation of the Deity to the human race ; and, in con- 
sequence, they make the life, merits, acts, words, sufferings and 
death of the Saviour the principal theme of their doctrine, while 
they carefully avoid entering into any theoretical disquisitions on 
the mysterious essence of the Godhead, simply adhering to the 
words of Scripture. Admitting the sacred Scriptures as the only 
source of divine revelation, they nevertheless believe, that the 
Spirit of God continues to lead those who believe in Christ into all 
further truth, not by revealing new doctrines, but by teaching those 
who sincerely desire to learn, daily better to understand and apply 
the truths which the Scriptures contain. They believe, that, to live 
agreeably to the gospel, it is essential to aim, in all things, to fulfil 
the will of God. Even in their temporal concerns, they endeavor 
to ascertain the will of God. They do not, indeed, expect some 
miraculous manifestation of his will, but only endeavor to test the 
purity of their purposes by the light of the divine word. Nothing 



MORAVIANS. 65 

of consequence is done by them, as a society, until such an exam- 
ination has taken place ; and, in cases of difficulty, the question is 
decided by lot, to avoid the undue preponderance of influential 
men, and in the humble hope that God will guide them right by its 
decision, where their limited understanding fails them. In former 
times, the marriages of the members of the society were, in some 
respects, regarded as a concern of the society, as it was part of 
their social agreement, that none should take place without the ap- 
proval of the elders; and the elders' consent or refusal was usually 
determined by lot. But this custom was at length abandoned ; and 
nothing is now requisite to obtain the consent of the elders, but 
propriety of conduct in the parties. They consider none of their 
peculiar regulations essential, but all liable to be altered or aban- 
doned, whenever it is found necessary, in order better to attain 
their great object — the promotion of piety. 

What characterises the Moravians most, and holds them up to 
the attention of others, is their missionary zeal. In this they are 
superior to any other body of people in the world. "Their mis- 
sionaries," as one observes, " are all of them volunteers ; for it is 
an inviolable maxim with them to persuade no man to engage in 
missions. They are all of one mind as to the doctrines they teach, 
and seldom make an attempt where there are not half a dozen of 
them in the mission. Their zeal is calm, steady, persevering. 
They would reform the world, but are careful how they quarrel 
with it. They carry their point by address, and the insinuations of 
modesty and mildness, which commend them to all men, and give 
offence to none. The habits of silence, quietness, and decent re- 
serve, mark their character. 

The following is a sketch of the mode of life of the Moravians, 
or United Brethren, where they form separate communities, which, 
however, is not always the case ; for, in many instances, societies 
belonging to the Unity are situated in larger and smaller cities and 
towns, intermingled with the rest of the inhabitants, in which cases 
their peculiar regulations are, of course, out of the question. In 
their separate communities, they do not allow the permanent resi- 
dence of any persons as householders who are not members in full 
communion, and who have not signed the written instrument of 
brotherly agreement, upon which their constitution and discipline 
rests ; but they freely admit of the temporary residence among 
them of such other persons as are willing to conform to their ex- 
ternal regulations. According to these, all kinds of amusements 
considered dangerous to strict morality are forbidden, as balls, 
dancing, plays, gambling of any kind, and all promiscuous assem- 
blies of youth of both sexes. These, however, are not debarred 
from forming, under proper advice and parental superintendence, 
that acquaintance which their future matrimonial connexions may re- 
quire. In the communities on the European continent, whither, to 
this day, numbers of young persons of both sexes resort, in order to 
become members of the society from motives of piety and a desire 
to prepare themselves to become missionaries among tho heathen, 
7 



66 MORAVIANS. 

and where, moreover, the difficulties of supporting" a family greatly 
limit the number of marriages, a stricter attention to this point be- 
comes necessary. On this account, the unmarried men and boys, 
not belonging to the families of the community, reside together, 
under the care of an elder of their own class, in a building called 
the single brethren's house, where usually divers trades and manu- 
factures are carried on, for the benefit of the house or of the com- 
munity, and which, at the same time, furnishes a cheap and con- 
venient place for the board and lodging of those who are employed 
as journeymen, apprentices, or otherwise, in the families consti- 
tuting the community. Particular daily opportunities of edifica- 
tion are there afforded them ; and such a house is the place of re- 
sort where the young men and boys of the families spend their 
leisure time, it being a general rule, that every member of the so- 
ciety shall devote himself to some useful occupation. A similar 
house under the guidance of a female superintendent, and under 
similar regulations, is called the single sisters 1 house, and is the 
common dwelling place of all unmarried females, not members of 
any family, or not employed as servants in the families of the com- 
munity. Even these regard the sisters' house as their princi- 
pal place of association at leisure hours. Industrious habits are 
here inculcated in the same way. In the communities of the Unit- 
ed Brethren in America, the facilities of supporting families, and 
the consequent early marriages, have superseded the necessity of 
single brethren's houses ; but they all have sisters' houses of the 
above description, which afford a comfortable asvlum to aged un- 
married females, while they furnish an opportunity of attending to 
the further education and improvement of the female youth after 
they have left school. In the larger communities, similar houses 
afford the same advantages to such widows as desire to live retired, 
and are called widows 1 houses. The individuals residing in these 
establishments pay a small rent, by which, and by the sums paid for 
their board, the expenses of these houses are defrayed, assisted oc- 
casionally by the profits on the sale of ornamental needle work, &c. 
on which some of the inmates subsist. The aged and needy are 
supported by the same means. Each division of sex and station 
just alluded to, viz. widows, single men and youths, single women 
and girls past the age of childhood, is placed under the special 
guidance of elders of their own description, whose province it is 
to assist them with good advice and admonition, and to attend, as 
much as may be, to the spiritual and temporal welfare of each in- 
dividual. The children of each sex are under the immediate care 
of the superintendent of the single choirs, as these divisions are 
termed. Their instruction in religion, and in all the necessary 
branches of human knowledge, in good schools, carried on sepa- 
rately for each sex, is under the special superintendence of the 
stated minister of each community, and of the board of elders. 
Similar special elders are charged to attend to the spiritual welfare 
of the married people. All these elders, of both sexes, together 
with the stated minister, to whom the preaching of the gospel is 



MORAVIANS. 67 

chiefly committed, (although all other elders who may be qualified 
participate therein,) and with the persons to whom the economical 
concerns of the community are entrusted, form together the board 
of elders, in which rests the government of the community, with 
the concurrence of the committee elected by the inhabitants for all 
temporal concerns. This committee superintends the observance 
of all regulations, has charge of the police, and decides differences 
between individuals. Matters of a general nature are submitted to 
a meeting of the whole community, consisting either of all male 
members of age, or of an intermediate body elected by them. Pub- 
lic meetings are held every evening in the week. Some of these 
are devoted to the reading of the Scriptures, others to the commu- 
nication of accounts from the missionary stations, and others to the 
singing of hymns or selected verses. On Sunday mornings, the 
church litany is publicly read, and sermons are delivered to the 
congregation, which, in many places, is the case likewise in the 
afternoon. In the evening, discourses are delivered, in which the 
texts for that day are explained and brought home to the particular 
circumstances of the community. Besides these regular means of 
edification, the festival days of the Christian Church, such as Easter, 
Pentecost, Christmas, &c, are commemorated in a special manner, 
as well as some days of peculiar interest in the history of the so- 
ciety. A solemn church music constitutes a prominent feature of 
their means of edification ; music in general being a favorite em- 
ployment of the leisure of many. On particular occasions, and be- 
fore the congregation meets to partake of the Lord's supper, they 
assemble expressly to listen to instrumental and vocal music, inter- 
spersed with hymns, in which the whole congregation joins, while 
they partake together of a cup of coffee, tea, or chocolate, and 
light cakes, in token of fellowship and brotherly union. This so- 
lemnity is called a love-feast, and is in imitation of the custom of 
the agapse in the primitive Christian churches. The Lord's supper 
is celebrated at stated intervals, generally by all communicant mem- 
bers together, under very solemn but simple rites. 

Easter morning is devoted to a solemnity of a peculiar kind. At 
sunrise, the congregation assembles in the grave-yard ; a service, 
accompanied by music, is celebrated, expressive of the joyful hopes 
of immortality and resurrection, and a solemn commemoration is 
made of all who have, in the course of the last year, departed this 
life from among them, and " gone home to the Lord ;" an expresr 
sion they often use to designate death. 

Considering the termination of the present life no evil, but the 
entrance upon an eternal state of bliss to the sincere disciples of 
Christ, they desire to divest this event of all its terrors. The de- 
cease of every individual is announced to the community by solemn 
music from a band of instruments. Outward appearances of mourn- 
ing are discountenanced. The whole congregation follows the bier 
to the grave-yard, (which is commonly laid out as a garden,) accom- 
panied by a band, playing the tunes of well-known verses, which 
express the hopes of eternal life and resurrection ; and the corpse 



68 MORMONITES.— ORTHODOX CREED. 

is deposited in the simple grave during the funeral service. The 
preservation of the purity of the community is entrusted to the 
board of elders and its different members, who are to give instruc- 
tion and admonition to those under their care, and make a discreet 
use of the established church discipline. In cases of immoral con- 
duct, or flagrant disregard of the regulations of the society, this 
discipline is resorted to. If expostulations are not successful, of- 
fenders are for a time restrained from participating in the holy com- 
munion, or called before the committee. For pertinacious bad con- 
duct, or flagrant excesses, the culpable individual is dismissed from 
the society. The ecclesiastical church officers, generally speaking, 
are the bishops, through whom the regular succession of ordination, 
transmitted to the United Brethren through the ancient church of 
the Bohemian and Moravian Brethren, is preserved, and who alone 
are authorized to ordain ministers, but possess no authority in the 
government of the church, except such as they derive from some 
other office, being most frequently the presidents of some board of 
elders ; the civil seniors, to whom, in subordination to the board of 
elders of the Unity, belongs the management of the external re- 
lations of the society ; the presbyters, or ordained stated ministers 
of the communities, and the deacons. The degree of deacon is 
the first bestowed upon young ministers and missionaries, by which 
they are authorized to administer the sacraments. Females, al- 
though elders among their own sex, are never ordained; nor have 
they a vote in the deliberations of the board of elders, which they 
attend for the sake of information only. 

The Moravians that first visited the United States, settled at Savan- 
nah, Ga. 1735. The United Brethren, have societies in various parts 
of the Union, but are most numerous m Pennsylvania. Their number 
in the United States is about 6000. There are some in Canada. 

MORMONITES. 
(See Appendix, Note M.) 

ORTHODOX CREED. 

Orthodoxy literally signifies coirect opinions. The word is com- 
monly used to denote a particular system of doctrines, or a con- 
nected series of facts, on the subject of religion. The following 
summary contains the more material parts of the Orthodox faith. 
Those who embrace this system believe, 

"That, since the fall of Adam, men are, in their natural state, 
altogether destitute of true holiness, and entirely depraved : 

"That men, though thus depraved, are justly required to love 
God with all the heart, and justly punishable for disobedience ; or, 
in other words, they are complete moral agents, proper subjects of 
moral government, and truly accountable to God for their actions : 

"That, in the unspeakable wisdom and love of God, was disclos- 
ed a plan of redemption for sinful men : 



ORTHODOX CREED. 69 

" That, in the developement of this plan, God saw fit to reveal 
so much concerning the nature and the mode of the divine exist- 
ence, as that he is manifested to his creatures as the Father, the 
Son, and the Holy Ghost; and that these Three, each partaking of 
all the attributes of the Deity, and being entitled to receive divine 
worship and adoration, are the one living and true God : 

"That the Son of God, laying aside the glory which he had with 
the Father from everlasting, came down from heaven, took upon 
himself man's nature, and by his humiliation, sufferings and death, 
made an atonement for the sins of the world : 

" That in consequence of this atonement, the offer of pardon 
and eternal life was freely made to all; so that those who truly 
repent of sin and believe in the Lord Jesus Christ, will be saved : 

"That men are naturally so averse to God and holiness, that, if 
left to themselves, they reject the offers of salvation, and neither 
repent of sin nor truly believe in a Saviour : 

" That God, being moved with infinite love and compassion, 
sends forth the Holy Spirit, according to his sovereign pleasure, by 
whose beneficent energy an innumerable multitude of the human 
family are renewed, sanctified, and prepared for heaven ; while 
others are suffered to pursue the course which they have freely 
chosen, and in which they obstinately persevere till the day of 
salvation is past: 

"That God, in his providential dispensations, in the bestowment 
of his saving mercy, and in his universal government, exhibits his 
adorable perfections, in such a manner, as will call forth the admi- 
ration and love of all holy beings forever : 

"That believers are justified by faith, through the efficacy of the 
atonement, so that all claims of human merit, and all grounds of 
boasting, are forever excluded : 

"That the law of God is perpetually binding upon all moral 
beings, and upon believers not less than other men, as a rule of 
life ; and that no repentance is genuine, unless it bring forth fruits 
meet for repentance, and no faith is saving, unless it produce good 
works : 

"That those, who have been renewed by the Spirit, will be pre- 
served by the power of God, and advanced in holiness unto final 
salvation : and 

" That Christ as the Great King of the Universe, the Lord and 
Proprietor of created beings, will judge the world at the last day, 
when the righteous will be received to life eternal, and the wicked 
will be consigned to endless punishment." 

Since the reformation from Popery, those who profess to admit 
these doctrines, and others necessarily connected with them and 
forming a part of the same system, have been denominated Or- 
thodox; while to those who openly reject them, or any considerable 
part of them, this appellation has been denied. 

It is not to be inferred, however, that the Orthodox have been, or 
are, entirely unanimous on the subject of religion. In matters 
7* 



70 ORTHODOX CREED. 

comparatively unessential, and in their modes of stating, explaining, 
and establishing essential truths, there has always been more or 
less a diversity. Thus, persons may disagree as to the form of 
church government, or as to the mode of administering ordinances, 
and yet have an equal claim to be entitled orthodox. Or persons 
may disagree in their interpretation of particular passages of scrip- 
ture, and as to the manner in which these bear on the doctrines of 
religion, without forfeiting their title to the same honorable appella- 
tion. For instance, one person may regard a particular passage as 
proof conclusive of the Divinity of Christ ; while another may be 
in doubt respecting it, or may apply it differently ; and yet both be 
firm believers in the Divinity of Christ. Many passages which the 
old writers quoted as proof-texts, have, in the progress of critical 
science, been differently interpreted ; and yet the evidence in sup- 
port of the Orthodox system, so far from being weakened in this 
way, has been constantly gaining strength. 

Again; persons may disagree, to a certain extent at least, in 
their statements and explanations of the most essential doctrines, 
and yet be properly and equally orthodox. In illustration of this 
remark, several examples will be given. 

All orthodox Christians believe in the full inspiration of the sa- 
cred Scriptures ; or that the holy men, through whose instrumen- 
tality the world originally received these scriptures, spake and 
wrote "as they were moved by the Holy Ghost." They believe in 
this as a fact of the utmost importance. But there have been vari- 
ous modes of stating, explaining and illustrating this fact. Some, 
for instance, have spoken of two or three kinds of inspiration ; 
others have insisted that there can be but one kind : while others 
have thought it better to state the subject in general terms, without 
attempting very minutely to define or explain them. 

All orthodox Christians believe in the doctrine of the Trinity ; 
or that the one God exists in a threefold distinction, commonly 
called persons, the Father, the Son, and the Holy Ghost. They 
believe this as a revealed fact, and as an essential part of the Chris- 
tian doctrine. But how differently has this fact been stated by 
different individuals ? What different explanations have been put 
upon it? While not a few have preferred to leave the subject — as 
God seems to have left it — altogether unexplained. 

All orthodox Christians believe in the universality of God's eter- 
nal purposes, in the certainty of their execution, and that they are 
so executed as not to obstruct or impair the free-agency of man. 
But respecting the manner of God's executing his purposes — 
whether by the instrumentality of motives, or by a direct efficiency — 
persons having equal claims to the appellation of orthodox have not 
teen agreed. 

All the orthodox believe in the natural and entire depravity of 
man; or that, in consequence of the sin of his first progenitors and 
previous to regeneration, every thing within him, going to consti- 
tute moral character, is sinful. But how many theories have been 
framed to account for the connexion of our sin with that of Adam ? 



ORTHODOX CREED. 71 

And how many explanations have been put upon the doctrine of 
entire depravity ? Some have made this depravity to extend to all 
the powers of the soul ; others have restricted it to our voluntary 
exercises and actions ; while others have confined it chiefly to a 
moral taste, disposition, or instinct, which is regarded as back of 
our voluntary exercises, and the source of them. 

All the orthodox believe in the doctrine of atonement; but all 
do not state or explain this important doctrine after the same man- 
ner. Some suppose the atonement of Christ to consist wholly in 
his obedience ; others, wholly in his sufferings ; and others, in 
both his obedience and sufferings. Some hold that Christ suf- 
ered the penalty of the law for sinners ; and others that he 
only opened a way in which, on condition of repentance, tins' 
penalty may be remitted. Some think the atonement made only 
for the elect ; while others regard it as the propitiation for the sins 
of the whole world. 

The doctrine of instantaneous regeneration by the special opera- 
tions of the Holy Spirit is believed by all, who have any claim to 
be called orthodox. But this doctrine, like the others mentioned, 
is variously stated and explained. Some consider man as en- 
tirely active in regeneration; others as entirely passive ; and others 
as not entirely the one or the other. Some believe there is a holy 
principle implanted in regeneration, which ever afterwards remains 
in the heart of the subject; while others believe the change to con- 
sist in the commencement of holy exercises, which may be subse- 
quently interrupted, though not finally lost. As to the manner in 
which the Spirit operates in regeneration, there is also a difference 
of opinion ; some holding that he changes the heart by a direct 
jefficiency, and others that this is done by the more powerful presen- 
tation and impression of motives. 

Another doctrine of the orthodox system is that of justification 
by faith in Christ. But this, also, has been differently stated and 
explained. Some think the believer justified by Christ's righteous- 
ness, others by the influence of his sufferings and death, and others 
by the joint efficacy of both his obedience and sufferings. Some 
believe justification to be the same as forgiveness ; while others 
regard it as implying, not only forgiveness, but also a title to eter- 
nal life. 

It is evident from the examples here given, that although Ortho- 
doxy denotes a general system of important doctrines or facts on 
the subject of religion, it is not to be inferred, either by friends or 
foes, that orthodox Christians are tied up to precisely the same 
views of subjects, or that there exists no diversity of sentiment 
among them. There is, and always has been, a diversity of senti- 
ment, in regard, not only to modes and forms, but to the statement, 
proofs and explanations of the most important doctrines. Some of 
them, to be sure, are little more than verbal ; but others are real, 
are fitted to excite interest, and are entitled to very serious con- 
sideration. Still, as they are all held in avowed consistency with 
that great series of facts which go to constitute the Orthodox 



72 OSGOODITES.— PAGANS. 

system, they should not be regarded as placing their advocates 
beyond the proper limits of Orthodoxy. They constitute a wide 
field of important discussion, over which those who agree in hold- 
ing the Head ; in holding the great doctrines of redemption by the 
blood of Christ, and of sanetification by the Holy Spirit, may free- 
ly and fraternally traverse. Modes and forms, the interpretation of 
passages, and explanations of particular doctrines, (so long as es- 
sential doctrines are not discarded,) may be discussed, without the 
interruption of brotherly affection, and without the imputation and 
reproach of heresy. One person may hold that all Scripture is 
given by the inspiration of suggestion ; and another, that, while 
some parts are the fruit of immediate suggestion, others may more 
properly be attributed to the inspiration of superintendence ; and 
neither should charge the other with denying the inspiration of the 
Scriptures, or with being a heretic, or an infidel. One person may 
insist that the passage, in 1 John 5: 7, is authentic Scripture, and 
strong proof of the doctrine of the Trinity ; and another may 
doubt this, or deny it altogether ; and neither should be charged 
with intentionally corrupting the Scriptures, or with being a Uni- 
tarian. One person may hold that God executes his immutable 
and eternal decrees by a direct efficiency, and another that he does 
it by the intervention of motives ; arid yet one be no more an 
Arminian than the other. (Spirit of the Pilgrims, Vol. v. No. 1.) 

OSGOODITES. 

These people profess to believe in one God, who is fully ac- 
quainted with all his own works ; but they believe there are some 
things done by wicked agents, of which God has no knowledge. 
They reject the idea of Christ's divinity and of any thing special 
in regeneration. They pretend to miraculous gifts, such as heal- 
ing the sick, and praying down the judgments of God upon those 
who oppose them. They deny any thing peculiarly sacred in the 
Christian Sabbath, although they generally meet on that day for re- 
ligious worship ; but without much regard to order. They reject 
the ordinances of Baptism and the Lord's Supper. They are op- 
posed to Bible Societies, and other moral and religious institutions 
of the day ; particularly to Temperance Societies. 

This sect arose about the year 1812, in the county of Merrimack, 
N. H. where a few societies exist. Jacob Osgood is their leader. 

PAGANS, 

A general term applied to Heathen Idolaters, who worship false 
gods, and are not acquainted either with the doctrines of the Old 
Testament or the Christian dispensation. The worship of the 
Grand Lama is of the most extensive and splendid character among 
the Pagan idolaters. This extends all over Thibet and Mongalia; 
is almost universal in Bucharia and several provinces of Tartary ; it 
has followers in Cashmere, and is the predominant religion of China. 



PAGANS. 73 

The Grand Lama is a name given to the sovereign pontiff, or 
high priest of the Thibetian Tartars, who resides at Patoli, a vast 
palace on a mountain, near the banks of Barampooter, about seven 
miles from Lahassa. The foot of this mountain is inhabited by 
twenty thousand Lamas, or priests, who have their separate apart- 
ments roundabout the mountain ; and, according to their respective 
quality, are placed nearer, or at a greater distance from the sove- 
reign pontiff. He is not only the sovereign pontiff, the vicegerent 
of the Deity on earth ; but the more remote Tartars are said to ab- 
solutely regard him as the Deity himself; and call him God, the 
everlasting Father of heaven. They believe him to be immortal, 
and endowed with all knowledge and virtue. Every year they 
come up, from different parts, to worship, and make rich offerings 
at his shrine. Even the emperor of China, who is a Manchou Tar- 
tar, does not fail in acknowledgments to him, in his religious ca- 
pacity ; and actually entertains, at a great expense, in the palace 
of Pekin, an inferior Lama, deputed as his nuncio from Thibet. 
The Grand Lama, it has been said, is never to be seen but in a se- 
cret place of his palace, amidst a great number of lamps, sitting 
cross-legged upon a cushion, and decked all over with gold and 
precious stones ; where, at a distance, the people prostrate them- 
selves before^him, it being not lawful for any, so much as to kiss 
his feet. He returns not the least sign of respect, nor ever speaks, 
even to the greatest princes ; but only lays his hand upon their 
heads ; and they are fully persuaded, they receive from thence a 
full forgiveness of all their sins. 

The magnificence and number of the ancient heathen temples, 
almost exceed calculation or belief. At one time there were no 
less than 424 temples in the city of Rome. The temple of Diana, 
at Ephesus, was accounted one of the seven wonders of the world. 
It was 425 feet in length, 220 in breadth, and was adorned with 100 
columns 60 feet high ; and as each column is said to have contained 
150 tons of marble, as the stupendous edifice, outside and in, was 
adorned with gold, and a profusion of ornaments, how immense 
must have been the whole expense of its erection? 

At the present day, many of the pagan nations go to im- 
mense expense in the support of their religious worship. It is 
stated in the Indo-Chinese Gleaner, a paper published by the mis- 
sionaries in China, that there are in that empire 1056 temples, dedi- 
cated to Confucius, where above 60,000 animals are annually offer- 
ed. The followers of Confucius form one of the smallest of the 
three leading sects among the Chinese. 

Mr. Ward, a distinguished missionary, was present at the worship 
of the goddess Doorga, at Calcutta, in 1806. After describing the 
greatness of the assembly, the profusion of the offerings, and the 
many strange peculiarities of the worship, he observes, "the whole 
produced on my mind sensations of the greatest horror. The dress 
of the singers, their indecent gestures ; the abominable nature of 
the songs; the horrid din of their miserable drum ; the lateness of 
the hour ; the darkness of the place ; with the reflection that I was 



74 PAGANS. 

standing in an idol temple, and that this immense multitude of ra- 
tional and immortal creatures, capable of superior joys, were, in the 
very act of worship, perpetrating a crime of high treason against 
the God of heaven, while they themselves believed they were per- 
forming an act of merit; excited ideas and feelings in my mind, 
which time can never obliterate." 

The vast empire of China, misnamed the Celestial Empire, is 
given up to the vilest idolatry. Idols are encountered at every 
step, not merely in the temples, but in the houses, and even in the 
vessels, where a part of the forecastle is consecrated to them, as 
the most honorable place. The idol is dressed and adorned with a 
splendor proportioned to the wealth of the captain of the vessel, 
and daily receives an offering, composed of flesh and fruits, to- 
gether with the smoke of perfumes. Besides this regular service, 
the captain makes a solemn sacrifice to his wooden deity, on all im- 
portant occasions ; as, for instance, in passing from one river into 
another, or in time of tempest, or when the sails flap idly in a calm. 
The Chinese have likewise a practice of deifying their dead ances- 
tors, and of prostrating themselves before the monumental tablets 
which are erected to their memory. Yet they appear to have no 
real veneration for any of their idols ; nor do they hesitate to pro- 
fane the temples, by smoking their pipes and taking refreshments, 
and even by gambling within the consecrated precincts. The 
priests are shameless impostors. They practise the mountebank 
sciences of astrology, divination, necromancy, and animal magnet- 
ism, and keep for sale a liquid, which, they pretend, will confer im- 
mortality on those who drink it. 

Tortures of various kinds, burning, and burying alive are consid- 
ered religious duties among the pagans. 

The festival of Juggernaut is annually held on the sea coast of 
Orissa, where there is a celebrated temple, and an idol of the god. 
The idol is a carved block of wood, with a frightful visage, painted 
black, and a distended mouth of a bloody color. He is dressed in 
gorgeous apparel, and his appellation is one of the numerous names 
of Vishnu, the preserving power of the universe, according to the 
theology of the Bramins. On festival days, the throne of the idol 
is placed upon a stupendous moveable tower, about sixty feet in 
height, resting on wheels, which indent the ground deeply as they 
turn slowly under the ponderous machine. He is accompanied by 
two other idols, his brother Balaram, and his sister Shubudra, of a 
white and yellow color, each on a separate tower, and sitting on 
thrones of nearly an equal height. Attached to the principal tower, 
are six ropes, of the length and size of a ship's cabJe, by which the 
people draw it along. The priests and attendants are stationed 
around the throne on the car ; and occasionally address the wor- 
shippers in libidinous songs and gestures. Both the walls of the 
temple and sides of the car are covered with the most indecent 
emblems, in large and durable sculpture. Obscenity and blood are 
the characteristics of the idol's worship. As the tower moves 
along, devotees, throwing themselves under the wheels, are crush- 



PAGANS. 75 

ed to death ; and such acts are hailed with the acclamations of the 
multitude as the most acceptable sacrifices. A body of prostitutes 
are maintained in the temple for the use of the worshippers ; and 
various other systematic indecencies, which will not admit of de- 
scription, form a part of the service. A number of sacred bulls 
are kept in the place, which are generally fed with vegetables from 
the hands of the pilgrims ; but from the scarcity of the vegetation, 
are commonly seen walking about, and eating the fresh ordure of 
the worshipping crowds. In the temple also, is preserved a bone 
of Krishna, which is considered as a most venerable and precious 
relic, and which few persons are allowed to see. 

The following is an account of the burning of a Gentoo woman, 
on the funeral pile of her deceased husband : " We found," says 
M. Stavorinus, " the body of the deceased lying upon a couch, cov- 
ered with a piece of white cotton, and strewed with betel-leaves. 
The woman, who was to be the victim, sat upon the couch, with 
her face turned to that of the deceased. She was richly adorned, 
and held a little green branch in her right hand, with which she 
drove away the flies from the body. She seemed like one buried 
in the most profound meditation, yet betrayed no signs of fear. 
Many of her relations attended upon her, who, at stated intervals, 
struck up various kinds of music. 

"The pile was made by driving green bamboo stakes into the 
earth, between which was first laid fire-wood, very dry and com- 
bustible; upon this was put a quantity of dry straw, or reeds, be- 
smeared with grease : this was done alternately, till the pile was 
five feet in height, and the whole was then strewed with rosin fine- 
ly powdered. A white cotton sheet, which had been washed in 
the Ganges, was then spread over the pile, and the whole was ready 
for the reception of the victim. 

" The widow was now admonished by a priest, that it was time 
to begin the rites. She was then surrounded by women, who offer- 
ed her betel, and besought her to supplicate favors for them when 
she joined her husband in the presence of Ram, or their highest 
god ; and, above all, that she would salute their deceased friends 
whom she might meet in the celestial mansions. 

" In the mean time, the body of the husband was taken and wash- 
ed in the river. The woman was also led to the Ganges for ablu- 
tion, where she divested herself of all her ornaments. Her head 
was covered with a piece of silk, and a cloth was tied round her 
body, in which the priests put some parched rice. 

"She then took a farewell of her friends, and w r as conducted by two 
of her female relations to the pile. When she came to it, she scat- 
tered flowers and parched rice upon the spectators, and put some 
into the mouth of the corpse. Two priests next led her three 
times round it, while she threw rice among the bystanders, who 
gathered it up with great eagerness. The last time she went 
round, she placed a little earthen burning lamp to each of the four 
corners of the pile, then laid herself down on the right side, next 
to the body, which she embraced with both her arms, a piece of 



76 PAGANS. 

white cotton was spread over them both, they were bound together 
with two easy bandages, and a quantity of fire-wood, straw, and 
rosin, was laid upon them. In the last place, her nearest relations, 
to whom, on the banks of the river, she had given her nose-jewels, 
came with a burning torch, and set the straw on fire, and in a mo- 
ment the whole was in a flame. The noise of the drums, and the 
shouts of the spectators, were such, that the shrieks of the unfor- 
tunate woman, if she uttered any, could not have been heard." 

Instances are related of women eighty years of age or upwards, 
perishing in this manner. One case is mentioned, by Mr. Ward, of 
a Brahmun who had married upwards of a hundred wives ; thirty- 
seven of whom were burnt with him. The pile was kept burning 
for three days, and when one or more of them arrived, they threw 
themselves into the blazing fire. 

The pagans worship an immense variety of idols, both animate 
and inanimate, and very frequently make to themselves gods of ob- 
jects that are contemptible even among brutes. In Hindoo the 
monkey is a celebrated god. A few years since, the Rajah of Nu- 
deeya expended $50,000, in celebrating the marriage of a pair of 
those mischievous creatures, with all the parade and solemnity of a 
Hindoo wedding. 

Acccording to the best accounts that can be obtained from mis- 
sionaries and others, the number of Pagans, in different countries, 
exceeds half the population of the globe. 

Considerable attempts have been made of late years, for the en- 
lightening of the heathen ; and there is every reason to believe 
good has been done. From the aspect of Scripture prophecy, we 
are led to expect that the kingdoms of the heathen at large shall 
be brought to the light of the gospel, Matt. 24: 14. Isa. 60. Ps. 
22 : 28, 29. — 2 : 7, 8. It has been much disputed whether it be 
possible that the heathen should be saved without the knowledge 
of the gospel; some have absolutely denied it, upon the authority 
of those texts which universally require faith in Christ ; but to this 
it is answered, that those texts regard only such to whom the gos- 
pel comes, and are capable of understanding the contents of it. 
The truth, says Dr. Doddridge, seems to be this : that none of the 
heathen will be condemned for not believing the gospel, but they 
are liable to condemnation for the breach of God's natural law : 
nevertheless, if there be any of them in whom there is a prevailing 
love to the Divine Being, there seems reason to believe that, for 
the sake of Christ, though to them unknown, they may be accept- 
ed by God ; and so much the rather, as the ancient Jews, and even 
the apostles, during the time of our Saviour's abode on earth, seem 
to have had but little notion of those doctrines, which those who 
deny the salvability of the heathen are most apt to imagine. Rom. 
2 : 10—22. Acts 10 : 34, 35. Matt. 8:11, 12. Grove, Watts, 
Saurin, and the immortal Newton, favor the same opinion ; the lat- 
ter of whom thus observes : " If we suppose a heathen brought to a 
sense of his misery ; to a conviction that he cannot be happy with- 
out the favour of the great Lord of the world ; to a feeling of 



PANTHEISTS.— PEDOBAPTISTS. 77 

guilt, and desire of mercy, and that, though he has no explicit 
knowledge of a Saviour, he directs the cry of his heart to the un- 
known Supreme, to have mercy upon him ; who will prove that such 
views and desires can arise in the heart of a sinner, without the 
energy of that Spirit which Jesus is exalted to bestow ? Who will 
take upon him to say, that his blood has not sufficient efficacy to 
redeem to God a sinner who is thus disposed, though he have never 
heard of his name ? Or who has a warrant to affirm, that the sup- 
position I have made is in the nature of things impossible to be 
realized ?" 

"That there exists beings, one or many, powerful above the hu- 
man race, is a proposition," says lord Kaimes, ''universally admitted 
as true in all ages and among all nations. I boldly call it universal 
notwithstanding what is reported of some gross savages ; for re- 
ports that contradict what is acknowledged to be general among 
men, require able vouchers. Among many savage tribes there are 
no words but for objects of external sense ; is it surprising that 
such people are incapable of expressing their religious perceptions, 
or any perception of internal sense ? The conviction that men 
have of superior powers, in every country where there are words 
to express it, is so well vouched, that, in fair reasoning, it ought to 
be taken for granted among the few tribes where language is defi- 
cient." The same ingenious author shows, with great strength of 
reasoning, that the operations of nature and the government of 
this world, which to us loudly proclaim the existence of a Deity, 
are not sufficient to account for the universal belief of superior be- 
ings among savage tribes. He is, therefore, of opinion that this 
universality of conviction, can spring only from the image of Deity 
stamped upon the mind of every human being, the ignorant equal 
with the learned. This, he thinks, may be termed the sense of 
Deity. 



PANTHEISTS, 

A sort of atheistical philosophers, who consider the universe as 
an immense animal, 

•• Whose body nature is, and God the soul." 



PEDOBAPTISTS, 

Are those who practise the baptism of children without regard 
to personal faith. 

Pedobaptists, in common with all others, claim for their practice 
an apostolical origin. And although they differ much in theologi- 
cal opinions in forms of church government, and modes of wor- 
ship, yet they all adopt substantially the same mode of reasoning 
in their defence of pedobaptism. Their main arguments in favor 
8 



78 PELAGIANS. 

of infants as suitable subjects for baptism, may be reduced to the 
four following heads, viz : 

1. The Abrahamic Covenant, with the inferences deducible 
from the supposed identity of that covenant, with the covenant of 
grace. 

2. The baptism of households ; in which it is inferred some in- 
fants must have been included. 

3. The testimony of the Fathers. 

4. The universal practice of the Christian world for many hun- 
dred years. Some depend more, and other less, upon each of these 
arguments. 

In answer to the objection that no mention is made in the New 
Testament of infants being received into the church ; they reply, 
that there was no need of its being mentioned, as their membership 
had been established under the law, and had never been repealed 
under the gospel. The dictates of nature, say they, in parental 
feelings ; the verdict of reason in favor of their privileges ; the lan- 
guage of prophecy respecting the children of the gospel church ; 
the evidence of children being sharers of the seals of grace, in 
common with their parents for the space of 4000 years, all concur 
in favor of the pedobaptist opinion. 

Pedobaptists generally administer the baptismal rite by sprinkling 
or pouring, but the Greek church in all its branches, whether in the 
frozen regions of Siberia, or in the torrid zone, practise trine im- 
mersion. All Pedopaptists require of adults who seek for baptism, 
a parsonal profession of their faith ; and so far agree with the Bap- 
tists. They also, with the Baptists, allow immersion to be valid 
baptism ; but in opposition to them, the Baptists deny that any 
other mode of administering this rite is valid. See Exod. 14 : 22. 
Isa 44 : 3. Matt. 3 : 11. —19 : 13. Mark 7 : 4. Acts 2 : 39.— 
19: 2, 5. Rom. 4: 11.— 11: 17. 1 Cor. 7: 14.— 10 : 2. Eph. 
chap. 2. Keb. 9 : 10, 13, 14. 

The term Pedobaptist is derived from two Greek words, pais, a 
child, and baptismos, baptism. This mode of baptism is practised 
by nearly the whole Christian world, except the Baptists and" 
Friends. 

PELAGIANS, 

A denomination, which arose in the fifth century ; so called from 
Pelao-ius, a monk, who looked upon the doctrines, which were com- 
monly received, concerning the original corruption of human na- 
ture, and the necessity of divine grace to enlighten the understand- 
ing and purify the heart, as prejudicial to the progress of holiness 
and virtue, and tending to establish mankind in a presumptuous and 
fatal security. He maintained the following doctrines : 

I. That the sins of our first parents were imputed to them only, 
and not to their posterity ; and that we derive no corruption from 
their fall ; but are born as pure and unspotted, as Adam came out 
of the forming hand of his Creator. 



PERFECTIONISTS.— PRE-ADAMITES. 79 

II. That mankind, therefore, are capable of repentance and 
amendment, and of arriving to the highest degrees of piety and 
virtue, by the use of their natural faculties and powers. That, in- 
deed, exterDal grace is necessary to excite their endeavors, but 
that they have no need of the internal succors of the Divine Spirit. 

III. That Adam was, by nature, mortal: and, whether he had 
sinned or not, would certainly have died. 

IV. That the grace of God is given in proportion to our merits. 

V. That mankind may arrive at a state of perfection in this life. 

VI. That the law qualified men for the kingdom of heaven, and 
was founded upon equal promises with the gospel. 

PERFECTIONISTS. 

A modern sect in New England, who believe that every individ- 
ual action is either wholly sinful, or wholly righteous ; and that 
every being in the universe, at any given time, is either entirely- 
holy or entirely wicked. Consequently, they unblushing;}* main- 
tain that they themselves are free from sin. In support of this doc- 
trine they say that Christ dwells in and controls believers, and thus 
secures their perfect holiness : that the body of Christ, which is the 
church, is nourished and guided by the life and wisdom of its head. 
Hence they condemn the greatest portion of the religion in the 
world named Christianity, as the work of Antichrist. '•All the es- 
sential features of Judaism," they say, u and of its successor, pope- 
ry, may be distincly traced in nearly every form of Protestantism ; 
and although we rejoice in the blessings which the Reformation has 
given us, we regard it as rightly named, the Reformation, it being an 
improvement of Antichrist, not a restoration of Christianity." This 
last opinion, which has some foundation in truth, has been long 
held, variously modified, in different parts of the Christian world. 

An attempt has recently been made to propagate the views of 
this sect through the medium of a paper published at New Haven, 
Conn, and entitled the Perfectionist. (Browns Encyclopedia of 
Religious Knowledge.) 



PRE-ADAMITES. 

This denomination began about the middle of the sixteenth cen- 
tury. Their principal tenet is, that there must have been men before 
Adam. One proof of this they bring from Rem. 5: 12, 13, 14. 
The apostle says, Sin was in the world till the law, meaning the 
law given to Adam. But sin. it is evident, was not imputed, though 
it might have been committed, till the time of the pretended first 
man: For sin is not imputed, when there is no law. 

The election of the Jews, they say, is a consequence of the 
same system. It began at Adam, who is called their father or 
founder. God is also their father, having espoused the JudaicaJ 
church. The Gentiles are only adopted children, as being Pre- 



80 PREDESTINARIANS.— PRESBYTERIANS. 

Adamites. Men, (or Gentiles,) are said to be made by the word of 
God. Gen. 1 : 26, 27. Adam, the founder of the Jewish nation, 
whose history alone Moses wrote, is introduced in the 2d chapter, 
as the workmanship of God's own hands, and as created apart from 
other men. 

They argue thus: Cain, having killed his brother Abel, was 
afraid of being killed himself; by whom? He married ; yet Adam 
had then no daughter. What wife could he get? He built a town ; 
what architects, masons, carpenters, and workmen did he employ ? 
The answer to all these questions, is, in one word, Pre-Adamites. 

This reasoning is opposed by sundry texts of Scripture. See 
Gen. 1 : 25.-2 : 7.-3 : 20. Mark 10:6. 1 Cor. 15 : 45, 47. 

PREBESTINARXANS, 

Are those who believe that God, for his own glory, hath fore- 
ordained whatsoever comes to pass. See Matt. 25 : 34. Rom. 8 : 
29, 30. Eph. 1 : 3, 6, 11. 2 Tim. 1:9. 2 Thes. 11 : 13. 1 Pet 
1 : 1,2. John 6 : 37.— 17 : 2—24. Rev. 13 : 8.— 17 : 8. Dan. 
4 : 35. 1 Thes. 5 : 19. Matt. 11 : 26. Exod. 4 : 21. Prov. 16 : 
4. Acts 13: 48. 

PEESB¥TERIAIS. 

The first settlers of New England were driven away from Old 
England, in pursuit of religious liberty. They were required to 
conform to the established Protestant Episcopal Church in all her 
articles of belief and modes of worship and discipline : their con- 
sciences forbade such conformity : their ministers were displaced : 
their property was tithed for the support of an ecclesiastical pre- 
lacy which they renounced ; and the only relief which they could 
find, was in abandoning their country for the new world. 

Most of the first settlers of New England were Congregational- 
ists, and established the government of individuals by the male com- 
municating members of the churches to which they belonged ; and 
of congregations by sister congregations, met by representation in 
Ecclesiastical Councils. A part of the ministers and people of 
Connecticut, at a very early period of her history, were Presbyte- 
rians in their principles of church government. Being intermixed, 
however, with Congregational brethren, instead of establishing 
Presbyteries in due form, they united with their fellow Christians 
in adopting in 1708, the Saybrook Platform, according to which the 
churches and pastors are consociated, so as virtually to be under 
Presbyterian government, under another name. 

The first Presbyterian churches duly organized in the United 
States, were the first Presbyterian church in Philadelphia, and the 
church at Snow Hill, in Maryland. 

The first Presbytery in the United States was formed about 1704, 
by the voluntary association of several ministers, who had received 
Presbyterian orders in Europe, and who agreed to govern them- 



PRESBYTERIANS. 81 

selves agreeably to the Westminster Confession of Faith, Form of 
Government, Book of Discipline, and Directory for Worship. 

The reason why the Presbyterians first settled in Pennsylvania, 
Maryland, and New Jersey, was undoubtedly this ; that in these 
places they found toleration, and equal religious rights, while the 
Episcopacy was established by law in Virginia, Congregationalism 
in New England, and the Reformed Dutch Church with Episcopacy 
in New York. 

The doctrines of the Presbyterian church are Calvinistic ; and 
the only fundamental principle which distinguishes it from other 
Protestant churches is this, that God has authorized the goverment 
of his church by Presbyters or Elders, who are chosen by the peo- 
ple, and ordained to office by predecessors in office, in virtue of the 
commission which Christ gave his apostles as ministers in the king- 
dom of God ; and that among all Presbyters there is an official 
parity, whatever disparity may exist in their talents, or official em- 
ployments. 

All the different congregations under the care of the General 
Assembly, are considered as the one Presbyterian Church in the 
United States, meeting for the sake of convenience and edification 
in their several places of worship. Each particular congregation 
of baptized people, associated for godly living and the worship of 
Almighty God, may become a Presbyterian Church, by electing 
one or more elders agreeably to the form prescribed in the book 
styled the Constitution of the Presbyterian Church, and having 
them ordained and installed as their Session. 

They judge that to Presbyteries the Lord Jesus has committed 
the spiritual government of each particular congregation, and not 
to the whole body of the communicants ; and on this point they 
are distinguished from Independents and Congregationalists.. If 
all were governors, they should not be able to distinguish the over- 
seers or bishops from all the male and female communicants ; nor 
could they apply the command, "obey them that have the rule over 
you, and submit yourselves : for they watch for your souls, as they 
that must give account." Heb. 13 : 17. If all are rulers in the 
church, who are communicants, they are at a loss for the meaning 
of the exhortation, "We beseech you, brethren, to know them that 
labor among you, and are over you in the Lord, and admonish you ; 
and to esteem them very highly in love for their work's sake." 

If an aggrieved brother should tell the story of his wrongs to 
each individual communicant, he would not thereby tell it to the 
Church judicially, so that cognizance could be taken of the affair. 
It is to the church acting by her proper organs, and to her overseers 
met as a judicatory that he must bring his charge, if he would have 
discipline exercised in such a way as God empowered his Church 
to exercise it. 

The General Assembly is the highest judicatory in the Presby- 
terian church, and is constituted by an equal number of Teaching and 
Ruling Elders, elected by each Presbytery annually, and specially 
commissioned to deliberate, vote, and determine in all matters whic& 



82 PRESBYTERIANS. 

may come before that body. Each presbytery may send one bishop 
and one ruling elder to the Assembly: each Presbytery having 
more than twelve ministers, may send two ministers and two rul- 
ing elders, and so in the same proportion for every twelve ministe- 
rial members. 

Every Presbyterian Church elects its own Pastor ; but to secure 
the whole Church against insufficient, erroneous, or immoral men, 
it is provided that no Church shall prosecute any call, without first 
obtaining leave from the Presbytery, under whose care that Church 
may be ; and that no licentiate, or bishop, shall receive any call, 
but through the hands of his own Presbytery. 

Any member of the Presbyterian Church may be the subject of 
its discipline, and every member, if he judges himself injured by 
any portion of the Church, may, by appeal, or complaint, carry his 
cause up from the Church Session to the Presbytery, from the Pres- 
bytery to the Synod, and from the Synod to the General Assembly, 
so as to obtain the decision of the whole Church, met by represen- 
tation in this high judicatory. 

Evangelical ministers of the gospel of all denominations, are 
permitted, on the invitation of a pastor, or of the session of a va- 
cant Church, to preach in their pulpits; and any person known 
properly, or made known to a pastor or session, as a communicant 
in good regular standing, in any truly Christian denomination of 
people, is in most of their churches affectionately invited to occa- 
sional communion. They wish to have Christian fellowship with all 
the redeemed of the Lord, who have been renewed by his Spirit: 
but in ecclesiastical government and discipline, they ask and ex- 
pect the co-operation of none but Presbyterians. (See Appendix^ 
Note N. Also, Orthodox Creed, and Church Government) 



PSESBYTESIANSj-CUMBERLAND. 

In the year 1800, a very great revival of religion took place with- 
in the bounds of the synod of Kentucky, in consequence of which, 
a greater number of new congregations were formed, than it was 
possible to supply with regularly educated ministers. To remedy 
this evil, it was resolved to license men to preach who were apt to 
teach, and sound in the faith, though they had not gone through 
any course of classical study. This took place at the Transylvania 
Presbytery ; but as many of its members were dissatisfied with the 
proposed innovation, an appeal was made to the synod, which ap- 
pointed a commission to examine into the circumstances of the 
case ; the result of whose report was a prohibition of the labors of 
uneducated ministers, which led the opposite party to form them- 
selves into an independent presbytery, which took its name from 
the district of Cumberland, in which it was constituted. 

As to the doctrinal views, they occupy a kind of middle ground 
between Calvinists and Arminians. They reject the doctrine of 
eternal reprobation, and hold the universality of redemption, and 



PROTESTANTS, PURITANS, &c. 83 

that the Spirit of God operates on the world, or as coextensively as 
Christ has made the atonement, in such a manner as to leave all 
men inexcusable. 

The Cumberland Presbyterians have between sixty and seventy 
congregations, principally in the States of Kentucky and Tennessee. 



PROTESTANTS, 

A name first given in Germany to those who adhered to the doc- 
trine of Luther; because, in 1529, they protested against a decree 
of the Emperor Charles V., and the diet of Spires, declaring, that 
they appealed to a general council. The same name has also been 
given to the Caivinists, and is now become a common denomination 
for all sects which differ from the church of Rome. 



PURITANS. 

This name was given to a party, which appeared in England in 
the year 1565, who opposed the liturgy and ceremonies of the 
church of England. 

They acquired this denomination from their professed design to 
establish a purer form of worship and discipline. 

Those, who were first styled Puritans, were Presbyterians : but 
the term was afterwards applied to others, who differed from the 
Church of England. 

Those, who separated from the Church of England, were also 
styled Dissenters. 

QUAKER BAPTISTS, 

A party from the Society of Friends, in Pennsylvania, separated 
in the year 1691. It was headed by the famous George Keith. 
They practised baptism, and received the Lord's Supper, but retain- 
ed the language, dress and manners of the Friends or Quakers. 



REFORMATION. 

This term is used by way cf eminence, to denote that great 
change which took place in the Christian world, under the ministry 
of Luther, Calvin, Zuinglius, Melancthon and others, who success- 
fully opposed some of the doctrines, and many of the practices of 
the Roman church. It commenced at Wittemberg, in Saxony, in 
1517, and greatly weakened the papal authority. 

It was from causes seemingly fortuitous, and from a source very 
inconsiderable, that all the mighty effects of the Reformation flow- 
ed. Leo X., when raised to the papal throne, in 1513, found the 
revenues of the church exhausted by the vast projects of his two 



84 REFORMATION. 

ambitious predecessors. His own temper, naturally liberal and en- 
terprising, rendered him incapable of severe and patient economy, 
and his schemes for aggrandizing the family of Medicis, his love of 
splendor, and his munificence in rewarding men of genius, involv- 
ed him daily in new expenses ; in order to provide a fund for which, 
he tried every device that the fertile invention of priests had fallen 
upon, to drain the credulous multitude of their wealth. Among 
others, he had recourse to a sale of indulgences. 

The Romish church believe that pious persons may do works of 
supererogation, that is to say, more good works than are necessary 
for their own salvation. All such works, according to their doc- 
trine, are deposited together with the infinite merits of Jesus Christ, 
in one inexhaustible treasury. The keys of this were committed 
to St. Peter, and to his successors the popes, who may open it at 
pleasure ; and by transferring a portion of this superabundant merit 
to any particular person for a sum of money, may convey to him 
either pardon for his own sins, or a release for any one for whom 
he feels an interest, from the pains of purgatory. Such indulgences 
were offered as a recompense for those who engaged in the wars 
of the Crusades against the Infidels. Since those times the power 
of granting indulgences has been greatly abused in the church of 
Rome. Pope Leo X. finding that the sale of indulgences was like- 
ly to be lucrative, granted to Albert, elector of Mentz, and arch- 
bishop of Magdeburg, the benefit of the indulgences of Saxony, and 
the neighboring parts, and farmed out those of other countries to 
the highest bidders ; who, to make the best of their bargain, pro- 
cured the ablest preachers to cry up the value of the commodity. 
The form of these indulgences was as follows: "May our Lord 
Jesus Christ have mercy upon thee, and absolve thee by the merits 
of his most holy passion. And 1, by his authority, that of his bless- 
ed apostles, Peter and Paul, and of the most holy pope, granted and 
committed to me in these parts, do absolve thee, first from all eccle- 
siastical censures, in whatever manner they may have been incur- 
red ; then from all thy sins, transgressions, and excesses, how 
enormous soever they may be ; even from such as are reserved for 
the cognizance of the Holy See, and as far as the keys of the holy 
church extend. I remit to you all punishment which you deserve 
in purgatory on their account ; and I restore you to the holy sacra- 
ments of the church, to the unity of the faithful, and to that inno- 
cence and purity which you possessed at baptism : so that when 
you die, the gates of punishment shall be shut, and the gates of the 
paradise of delight shall be opened; and if you shall not die at 
present, this grace shall remain in full force when you are at the 
point of death. In the name of the Father, Son, and the Holy 
Ghost." 

According to a book, called the Tax of the Sacred Roman Chan- 
cery, in which are the exact sums to be levied for the pardon of 
each particular sin, some of the fees are thus stated : For Simony, 
10s. 6d. For Sacrilege, 10s. 6d. For taking a false oath, 9s. 0. 
For robbing, 12s. 0. For burning a neighbor's house, 12s. 0. For 



REFORMED CHURCHES. 85 

defiling a virgin, 95. 0. For murdering a layman, 7s. 6d. For 
keeping a concubine, 10s 6d. For laying violent hands on a cler- 
gyman, 10s. 6d. 

The terms in which the retailers of these abominable licenses 
described their advantages to the purchasers, and the arguments 
with which they urged the necessity of obtaining them, were so 
extravagant that they appear almost incredible. If any man, said 
they, purchase letters of indulgence, his soul may rest secure with 
respect to its salvation. The souls confined in purgatory, for whose 
redemption indulgences are purchased, as soon as the money is 
paid, instantly escape from that place of torment, and ascend into 
heaven. That the efficacy of indulgences was so great, that the 
most heinous sins would be remitted and expiated by them, and the 
person be freed both from punishment and guilt. That this was the 
unspeakable gift of God, in order to reconcile man to himself. That 
the cross erected by the preachers of indulgences was equally effi- 
cacious with the cross of Christ. " Lo," said they, " the heavens 
are open, if you enter not now, when will you enter ? For twelve 
pence you may redeem the soul of your father out of purgatory; 
and are you so ungrateful that you will not rescue the soul of your 
parent from torment? If you had but one coat, you ought to strip 
yourself of that instantly, and sell it in order to purchase such ben- 
efit," &c. It was against these preachers of licentiousness, and 
their diabolical conduct, that Luther began first to declaim. Since 
the Reformation, the popes have been more sparing in the exercise of 
this pretended power ; although it is said they still carry on a trade 
with them to the Indies where they are readily purchased. It is 
likewise stated, that indulgences may still be obtained at Rome, 
but it is presumable that the purchases are less frequent. 



REFORMED CHURCHES. 

The Reformed Churches comprehend the whole Protestant 
churches in Europe and America, whether Lutheran, Calvinistic, In- 
dependent, Quaker, Baptist, or of any other denomination who dis- 
sent from the church of Rome. The term Reformed, is now, how- 
ever, more particularly employed to distinguish the Calvinists from 
the Lutherans. 
The Reformed Churches in America are the two following: 

REFORMED DUTCH CHURCH. 

This is the oldest body of Presbyterians in America : it descend- 
ed immediately from the church of Holland ; and for about a cen- 
tury from its commencement in this country, it hung in colonial de- 
pendence on the Classis of Amsterdam, and the Synod of North 
Holland, and was unable to ordain a minister or perform any eccle- 
siastical function of the kind without a reference to the parent 
country, and mother church. 



86 REFORMED CHURCHES. 

The origin of this church will lead us back to the earliest history 
of the city and state of New York, for they were first settled by this 
people, and by them a foundation was laid for the first churches of this 
persuasion, the most distinguished of which were planted at JVeio 
York, (then called New Amsterdam,) Flatbush, Esopus and Albany, 
The church at New York was probably the oldest, and was found- 
ed at or before the year 1639 ; this is the earliest period to which 
it3 records conduct us. The first minister was the Rev. Evarardus 
Bogardus. But when he came from Holland, does not appear. 
Next to him were two ministers, by the name of Megapolensis, 
John and Samuel. 

The first place of worship built by the Dutch in the colony of 
New Netherlands, as it was then called, was erected in the fort at 
New York, in the year 1642. The second it is believed was a 
chapel built by Governor Stuyvesant, in what is now called the 
Bowery. In succession, churches of this denomination arose on 
Long Island, in Schenectady, on Staten Island, and in a number of 
towns on the Hudson river, and several, it is believed, in New Jer- 
sey. But the churches of New York, Albany, and Esopus, were 
the most important, and the ministers of these churches claimed 
and enjoyed a kind of Episcopal dignity over the surrounding 
churches. 

The Dutch Church was the established religion of the colony, 
until it surrendered to the British in 1664 ; after which its circum- 
stances were materially changed. Not long after the colony pass- 
ed into the hands of the British, an act was passed, which went to 
establish the Episcopal church as the predominant party, and for 
almost a century after, the Dutch and English Presbyterians, and 
all others in the colony, were forced to contribute to the support of 
that church. 

The first judicatory higher than a consistory among this people, 
was a Ccetus formed in 1747. The object and powers of this as- 
sembly were merely those of advice and fraternal intercourse. It 
could not ordain ministers, nor judicially decide in ecclesiastical 
disputes, without the consent of the Classis of Amsterdam. 

The first regular Classis among the Dutch was formed in 1757. 
But the formation of this Classis involved this infant church in the 
most unhappy collisions, which sometimes threatened its very ex- 
istence. These disputes continued for many years, by which two 
parties were raised in the church, one of which was for, and the 
other against an ecclesiastical subordination to the judicatories of 
the mother church and country. These disputes, in which eminent 
men on both sides were concerned, besides disturbing their own 
peace and enjoyment, produced unfavorable impressions towards 
them among their brethren at home. 

In 1766, John H. Livingston, D. D. then a young man, went 
from New York to Holland, to prosecute his studies in the Dutch 
Universities. By his representations, a favorable disposition was 
produced towards the American church in that country ; and on 
his return, in full convention of both parties, an amicable adjust- 



RESTORATIONISTS. 87 

ment of their differences was made, and a friendly correspondence 
was opened with the church in Holland, which was continued until 
the revolution of the country under Bonaparte. 

The Dutch Church suffered much in the loss of its members, and 
in other respects, by persisting to maintain its service in the Dutch 
language after it had gone greatly into disuse. The solicitation 
for English preaching was long resisted, and Dr. Laidlie, a native 
of Scotland, was the first minister in the Dutch Church in North 
America, who was expressly called to officiate in the English lan- 
guage. (See Appendix, Note O.) 

REFORMED GERMAN CHURCH. 

As the Dutch Reformed Church in this country is an exact coun- 
terpart of the Church of Holland, so the German Reformed, is of 
the Reformed or Calvinistic Church of Germany. The people of 
this persuasion were among the early settlers of Pennsylvania ; 
here their churches were first formed, but they are now to be found 
in nearly all the States South and West of the one above named. 
The German Reformed Churches in this country, remained in a 
scattered and neglected state, until 1746, when the Rev. Michael 
Schlatter, who was sent from Europe for the purpose, collected 
them together, and put their concerns in a more prosperous train. 
They have since increased to a numerous body, and are assuming 
an important stand among the American Presbyterians. 

This denomination is scattered over the middle, western and 
southern States, but are most numerous in the States of Ohio and 
Pennsylvania. The population of this church in the United States 
is estimated at 300,000 ; 180 ministers, 600 congregations, and 
30,000 communicants. 

RESTORATIONISTS. 

The Restorationists are those who believe that all men will ulti- 
mately become holy and happy. They maintain that God created 
only to bless ; and that in pursuance of that purpose, he sent his 
Son to " be for salvation to the ends of the earth ;" that Christ's 
kingdom is moral in its nature, and extends to moral beings in every 
state or mode of existence ; that the probation of man is not con- 
fined to the present life, but extends through the mediatorial reign ; 
and that, as Christ died for all, so, before he shall have delivered 
up the kingdom to the Father, all shall be brought to a participa- 
tion of the knowledge and enjoyment of that truth, which maketh 
free from the bondage of sin and death. They believe in a general 
resurrection and judgment, when those who have improved their 
probation in this life, will be raised to more perfect felicity, and 
those who have misimproved their opportunities on earth will come 
forward to shame and condemnation, which will continue till they 
become truly penitent ; that punishment itself is a mediatorial work, 



88 RESTORATIONISTS. 

a discipline, perfectly consistent with mercy ; that it is a means em- 
ployed by Christ to humble and subdue the stubborn will, and pre- 
pare the mind to receive a manifestation of the goodness of God, 
which leadeth the sinner to true repentance. See Gen. 12: 3. — 
22 : 18. Gal. 3 : 8. Isa. 45 : 22, 23. Phil. 2 : 10, 11. Rev. 5 : 
13. ITira. 2: 1—6. Col.l: 20. Eph. 1 : 7—11. Rom. 5: 12— 
21.— 8: 20, 21. 1 Cor. 15: 24—28. 

They contend that this doctrine is not only sustained by particu- 
lar texts, but grows necessarily out of some of the first principles 
of divine revelation. They maintain that it is immediately connect- 
ed with the perfections of the Deity ; that God, being infinitely be- 
nevolent, must have desired the happiness of all his offspring ; that 
his infinite wisdom would enable him to form a perfect plan, and his 
almighty power will secure its accomplishment. They contend 
that the mission of Christ is abortive on any other plan, and that 
nothing short of the " restitution of all things" can satisfy the ar- 
dent desires of every pious soul. On this system alone can they 
reconcile the attributes of justice and mercy, and secure to the 
Almighty a character worthy of our imitation. 

They insist that the words rendered everlasting, eternal, and for- 
ever, which are in a few instances applied to the misery of the 
wicked, do not prove that misery to be endless ; because these 
terms are loose in their signification, and are frequently used in a 
limited sense ; that the original terms being often used in the plu- 
ral number, clearly demonstrate that the period, though indefinite, 
is limited in its very nature. They maintain that the meaning of 
the term must always be sought in the subject to which it is appli- 
ed ; and that there is nothing in the nature of punishment which 
will justify an endless sense. They believe that the doctrine of 
the restoration is the most consonant to the perfections of the 
Deity, the most worthy of the character of Christ, and the only 
doctrine which will accord with pious and devout feelings, or har- 
monise with the Scriptures. They teach their followers, that ar- 
dent love to God, active benevolence to man, and personal meek- 
ness and purity, are the natural results of these views. 

Though the Restorationists, as a separate sect, have arisen with- 
in a few years, their sentiments are by no means new. Clemens 
Alexandrinus, Origen, Didymas of Alexandria, Gregory Nyssen, 
and several others, among the Christian fathers of the first four cen- 
turies, it is said, believed and advocated the restoration of all fallen 
intelligences. A branch of the German Baptists, before the Refor- 
mation, held this doctrine, and propagated it in that country. Since 
the Reformation, this doctrine has had numerous advocates ; and 
some of them have been among the brightest ornaments of the 
church. Among the Europeans, we may mention the names of 
Jeremy White, of Trinity College, Dr. Burnet, Dr. Cheyne, cheva- 
lier Ramsay, Dr. Hartley, Bishop Newton, Mr. Stonehouse, Mr. 
Petitpierre, Dr. Cogan, Mr. Lindsey, Dr. Priestley, Dr. Jebb, Mr. 
Relly, Mr. Kenrick, Mr. Belsham, Dr. Southworth, Smith and many 
others. In fact the restoration is the commonly received doctrine 



RESTORATIONISTS. 89 

among the English Unitarians, at the present day. In Germany, a 
country which, for several centuries, has taken the lead in all theo- 
logical reforms, the orthodox have espoused this doctrine. The 
restoration was introduced into America, about the middle of the 
eighteenth century ; though it was not propagated much till about 
1775 or 1780; when John Murray and Elhanan Winchester be- 
came public advocates of this doctrine, and by their untiring labors 
extended it in every direction. From that time to the present, 
many men have been found in all parts of our country, who have 
rejoiced in this belief. This doctrine found able advocates in the 
learned Dr. Chauncey, of Boston ; Dr. Rush, of Philadelphia, and 
Dr. Smith, of New York : Mr. Foster, of New Hampshire, may 
also be mentioned as an advocate of the restoration. 

Most of the writers whose names are given above, did not be- 
long to a sect which took the distinctive name of Restorationists. 
They were found in the ranks of the various sects into which the 
Christian world has been divided. And those who formed a dis- 
tinct sect were more frequently denominated Universalists than 
Restorationists. In 1785, a convention was organized at Oxford, 
Massachusetts, under the auspices of Messrs. Winchester and 
Murray. And as all who had embraced universal salvation believ- 
ed that the effects of sin and the means of grace extended into a 
future life, the terms Restorationist and Universalist were then used 
as synonymous ; and those who formed that convention adopted the 
latter as their distinctive name. 

During the first twenty-five years, the members of the Univer- 
salist Convention were believers in a future retribution. But about 
the year 1818, Hosea Ballou, now of Boston, advanced the doc- 
trine, that all retribution is confined to this world. That sentiment, at 
first, was founded upon the old Gnostic notion, that all sin originates 
in the flesh, and that death frees the soul from all impurity. Sub- 
sequently, some of the advocates for the no-future punishment 
scheme, adopted the doctrine of materialism, and hence, maintained 
that the soul was mortal ; that the whole man died a temporal 
death, and that the resurrection was the grand event which would 
introduce all men into heavenly felicity. 

Those who have since taken to themselves the name of Restora- 
tionists, viewed these innovations as corruptions of the gospel, and 
raised their voices against them. But a majority of the Conven- 
tion, having espoused those sentiments, no reformation could be ef- 
fected. The Restorationists, believing these errors to be increasing, 
and finding in the connexion what appeared to them to be a want 
of engagedness in the cause of true piety, and in some instances 
an open opposition to the organization of churches; and finding 
that a spirit of levity and bitterness characterized the public labors 
of their brethren, and that practices were springing up totally re- 
pugnant to the principles of Congregationalism, resolved to obey 
the apostolic injunction, by coming out from among them, and form- 
ing an independent association. Accordingly, a convention, con- 
sisting of Rev. Paul Dean, Rev. David Pickering, Rev. Charles 
9 



90 ROGERENES.— ROMAN CATHOLICS. 

Hudson, Rev. Adin Ballou, Rev. Lyman Maynard, Rev. Nathaniel 
Wright, Rev. Philemon R. Russell, and Rev. Seth Chandler, and 
several laymen, met at Mendon, Massachusetts, August 17, 1831, 
and formed themselves into a distinct sect, and took the name of 
Universal Restorationists, 

The Restorationists are Congregationalists on the subject of 
church government. 

The difference between the Restorationists and Universalists re- 
lates principally to the subject of a future retribution. The Uni- 
versalists believe that a full and perfect retribution takes place in 
this world, that our conduct here cannot affect our future condition, 
and that the moment man exists after death, he will be as pure and 
as happy as the angels. From these views the Restorationists dis- 
sent. They maintain that a just retribution does not take place in 
time ; that the conscience of the sinner becomes callous, and does 
not increase in the severity of its reprovings with the increase of 
guilt ; that men are invited to act with reference to a future life ; 
that if all are made perfectly happy at the commencement of the 
next state of existence, they are not rewarded according to their 
deeds ; that if death introduces them into heaven, they are saved 
by death and not by Christ; and if they are made happy by being 
raised frem the dead, they are saved by physical, and not by moral 
means, and made happy without their agency or consent; that 
such a sentiment weakens the motives to virtue, and gives force to 
the temptations of vice ; that it is unreasonable in itself, and oppos- 
ed to many passages of Scripture. See Acts 24: 25. — 17: 30, 31. 
Heb. 9 : 27, 28. Matt. II : 23, 24. 2 Pet. 2:9. 2 Cor. 5 : 8— 
11. John 5 : 28, 29. Matt. 10 : 28. Luke 12 : 4, 5.— 16 : 19—31. 
1 Pet. 3 : 18—20. (See Appendix, Note P.) 

EOGESENES. 

This is a sect calling themselves Seventh Day Baptists, that arose 
in New England about the year 1674. John and James Rogers 
were their leaders. They were peculiar in their language, dress 
and manners ; they employed no physician nor used any medicine : 
they paid no regard to the Christian Sabbath, and disturbed and 
abused those that did. It is said that a few of this people still re- 
main. See the Battle-Axe, a work published by them a few years 
ago, at their printing establishment, at Groton, Ct. 

ROMAN CATHOLICS. 

The following Creeds and Rule of Faith contain the fundamental 
principles of the Latin or Roman Church. 

APOSTLES CREED. 

I believe in God, the Father Almighty, Creator of heaven and 
earth ; and in Jesus Christ his only Son, our Lord, who was con- 



ROMAN CATHOLICS. 91 

ceived by the Holy Ghost, born of the Virgin Mary, suffered under 
Pontius Pilate, was crucified, dead, and buried ; he descended into 
hell ; the third day he rose again from the dead ; he ascended into 
heaven, sitteth at the right hand of God the Father Almighty ; from 
thence he shall come to judge the living and the dead. I believe 
in the Holy Ghost ; the Holy Catholic Church ; the Communion of 
Saints ; the forgiveness of sins, the Resurrection of the body ; and 
Life everlasting. Amen. 

It is doubtful who composed the above creed. It was not in com- 
mon use in the Church until the end of the fifth century. See King's 
History of the Apostle's Creed, 

THE SYMBOL, OR CREED OF ST. ATHANASIUS. 

Whosoever will be saved, before all things it is necessary that 
he hold the Catholic faith. 

Which faith, except every one do keep entire and inviolated, 
without doubt he shall perish everlastingly. 

Now the Catholic faith is this : that we worship one God in Trin- 
ity, and Trinity in Unity. 

Neither confounding the persons, nor dividing the substance. 

For one is the person of the Father, another of the Son, another 
of the Holy Ghost. 

But the Godhead of the Father, and of the Son, and of the Holy 
Ghost, is all one, the glory equal, the majesty co-eternal. 

Such as the Father is, such is the Son, and such is the Holy Ghost. 

The Father is uncreated, the Son is uncreated, and the Holy 
Ghost uncreated. 

The Father incomprehensible, the Son incomprehensible, and the 
Holy Ghost incomprehensible. 

The Father eternal, the Son eternal, and the Holy Ghost eternal. 

And yet they are not three Eternals, but one Eternal. 

As also they are not three Uncreated, nor three Incomprehensi- 
bles ; but one Uncreated, and one Incomprehensible. 

In like manner the Father is almighty, the Son almighty, and the 
Holy Ghost almighty. 

And yet they are not three Almighties, but one Almighty. 

So the Father is God, the Son is God, and the Holy Ghost is 
God. 

And yet they are not three Gods, but one God. 

So likewise the Father is Lord, the Son is Lord, and the Holy 
Ghost is Lord. 

And yet they are not three Lords, but one Lord. 

For as we are compelled by the Christian truth to acknowledge 
every person by himself to be God and Lord ; 

So we are forbidden by the Catholic religion to say there are 
three Gods or three Lords. 

The Father is made of no one, neither created nor begotten. 

The Son is from the Father alone, not made, nor creafed, but be- 
gotten. 



92 ROMAN CATHOLICS. 

The Holy Ghost is from the Father and the Son, not made, nor 
created, nor begotten, but proceeding. 

So there is one Father, not three Fathers ; one Son, not three 
Sons ; one Holy Ghost, not three Holy Ghosts. 

And in this Trinity, there is nothing before or after, nothing 
greater or less ; but the whole three Persons are co-eternal to one 
another, and co-equal. 

So that in all things, as has been already said above, the Unity is 
to be worshipped in Trinity, and the Trinity in Unity. 

He, therefore, that will be saved, must thus think of the 
Trinity. 

Furthermore, it is necessary to everlasting salvation, that he also 
believe rightly the incarnation of our Lord Jesus Christ. 

Now the right faith is, that we believe and confess, that our Lord 
Jesus Christ, the Son of God, is both God and Man. 

He is God of the substance of his Father, begotten before the 
world : and he is Man of the substance of his mother, born in the 
world ; 

Perfect God and perfect Man ; of a rational soul, and human flesh 
subsisting. 

Equal to the Father according to his Godhead ; and less than the 
Father according to his Manhood. 

Who, although he be both God and Man, yet he is not two, but 
one Christ. 

One not by the conversion of the Godhead into flesh ; but by the 
taking* of the Manhood unto God. 

One altogether, not by confusion of substance, but by unity of 
person. 

For as the rational soul and the flesh is one man, so God and Man 
is one Christ. 

Who suffered for our salvation, descended into hell, rose again 
the third day from the dead. 

He ascended into heaven : he sitteth at the right hand of God 
the Father Almighty ; thence he shall come to judge the living and 
dead. 

At whose coming all men shall rise again with their bodies ; and 
shall give an account of their own works. 

And they that have done good shall go into life everlasting; and 
they that have done evil into everlasting fire. 

This is the Catholic faith, which except a man believe faithfully 
and steadfastly, he cannot be saved. 

Glory be to the Father, and to the Son, and to the Holy Ghost 
As it was in the beginning, is now, and ever shall be, one God, 
world without end. Amen. 

This creed is said to have been drawn up in the fourth century. 
"It obtained in France about A. D. 850, and was received in Spain 
and Germany about one hundred and eighty years later. We have 
clear proofs of its being sung alternately in the English churches 
in the tenth century. It was in common use in some parts of Italy 



ROMAN CATHOLICS. 93 

iu 960, and was received at Rome about A. D. 1014." This creed 
is retained by the Church of England, but the Protestant Episcopal 

Churches in the United States tnu :-d it. 

THE NICENE CREED. 

Credo in unum Deum, Patrem omnipotentem, Factorem cceli et 
terra?, visibilium omnium et invisibilium. Et in unum Dominum Je- 
sum Christu:. .Dei anigenitiim. Et ex Parre natum, ante 

omnia sascuia. Deum de Deo. Lumen de Lurnine, Denm verum de 
Deo vero, genitum, non factum : consubstantialem Patri, per quern 
omnia facta sunt. Qui propter nos homines, et propter nostram 
salutem, descendit de cceiis. Et mcarnatus est de Spiritu Sancto 
ex Maria Virgine : ET HOMO FACTUS EST : crucirixus etiam 
pro nobis sub Pontio Pilato, passus. et sepultus est. Et resurrexit 
tertia die. secundura Scripturas. Et ascendit in caelum, sedet ad 
dexteram Patris. Et iterum venturus est cum gloria judicare vivos 
et mortuos ; cujus regni non er:: finis. Et in Spiritum Sanctum, 
Dominum et Vivirlcantera ; qui ex Patre Filioque procedit. Qui 
cum Patre et Fiiio simul adoratur et conglorirlcatur ; qui locutus 
est per Prophetas. Et unam. Sanctam, Catholicam et Apostolicam 
Ecclesiam. Connteor unum Baptisma, in remissionem peccatorum. 
Et expecto resurrectionem mortuorum. Et vitam venturi seeculi. 

Amen. 

TRANSLATION. 

I believe in one God, the Father almighty. Maker of heaven and 
earth, of all things visible and invisible. And in one Lord J? 
Christ, the only begotten Son of God. And born of the Father. 
re all ages. God of God, Light of Light true God of true 
God. begotten, not made : consubstantial to the Father, by whom 
all things were made. Who for us men. and for our salvation, came 
down from heaven. And was incarnated by the Holv Ghost of I 
Virgin Man-: AND HE WAS MADE MAN: was crucified also 
under Pontioa Pilate: he suffered, and was buried. And Ll 
day he rose again, according to the Scriptures. And he ascended 
into heaven. Sits at the right hand of the Father. And he is to 
come again with glory to judge the living and the dead ; of whose 
kingdom there shall be no end. And in the Holy Ghost, the Lord 
and Giver of Life, who proceeds from the Father and the Son, who, 
together with the Father and the Son, is adored and glorified ; who 
spoke by the Prophets. And One. Holy. Catholic, and Apostoli 
Church. I confess one Baptism, for the remiss:::; of sins. An 
look for the resurrection of the dead : and the life of the world to 
come. Amen. 

This creed was adopted at Constantinople, A. D. 381. It is 

in the Protestant Episcopal churches in I . and occasion: 

in those of the United States. 

The for:-: :-eds are copied from Catholic Be 

9* 



94 ROMAN CATHOLICS. 

The Catholics, both in Europe and America, acknowledge the 
following Rule is "All that, and only that, belongs to Catholic 
belief, which is revealed in the word of God, and which is proposed 
by the Catholic Church to all its members, to be believed with di- 
vine faith." 

" Guided by this certain criterion," they say, " we profess to believe, 

1. "That Christ has established a church upon earth, and that 
this church is that which holds communion with the see of Rome, 
being one, holy, Catholic, and apostolical. 

2. "That we are obliged to hear this Church ; and therefore 
that she is infallible, by the guidance of Almighty God, in her de- 
cisions regarding faith. 

3. " That Saint Peter, by divine commission, was appointed the 
head of this church, under Christ its founder ; and that the Pope, 
or Bishop of Rome, as successor to Saint Peter, has always been, 
and is at present, by divine right, head of this church. 

4. "That the canon of the Old and New Testament, as propos- 
ed to us by this church, is the word of God ; as also such traditions, 
belonging to faith and morals, which being originally delivered by 
Christ to his apostles, have been preserved by constant succes- 
sion. 

5. "That honor and veneration are due to the angels of God 
and his saints ; that they offer up prayers to God for us ; that it is 
good and profitable to have recourse to their intercession; and that 
the relics, or earthly remains of God's particular servants, are to be 
held in respect. 

6. " That no sins ever were, or can be remitted, unless by the 
mercy of God, through Jesus Christ ; and therefore that man's jus- 
tification is the work of divine grace. 

7. "That the good works, which we do, receive their whole 
value from the grace of God ; and that by such works we not only 
comply with the precepts of the divine law, but that we thereby 
likewise merit eternal life. 

8. "That by works done in the spirit of penance we can make 
satisfaction to God for the temporal punishment, which often re- 
mains due, after our sins, by the divine goodness, have been for- 
given us. 

9. " That Christ has left to his church a power of granting in- 
dulgences, that is, a relaxation from such temporal chastisement 
only as remains due after the divine pardon of sin ; and that the 
use of such indulgences is profitable to sinners. 

10. " That there is a purgatory or middle state ; and that the 
souls of imperfect Christians therein detained are helped by the 
prayers of the faithful. 

11. "That there are seven sacraments, all instituted by Christ ; 
baptism, confirmation, eucharist, penance, extreme unction, holy or- 
der, matrimony. 

12. "That in the most holy sacrament of the eucharist, there is 
truly, really, and substantially, the body and blood, together with 
the soul and divinity of our Lord Jesus Christ. 



SABELLIAXS.— SAXDEMAMANS. 95 

13. -That in this s.trament there :?. by the om :e of 
God, a convert : f Ibe whole substai] : e - : the bread 
into the body ;: of the whole substance :: the wine 
into h is blood, whic h : i n g - 1 I T ■ a > rs u b s t a h t i a t i o h . 

14. "That under either kind, Christ ;s received whole and 
entire. 

15. "That In the mass :: sacrifice . :" the altar, is offers 
God a true, proper, and propitiatory sacrifice for the living and 
the dead. 

1<5. -Tnatinthe e -t of penance, the sins we fall into 

after baptism are. by the divine m rgiven us. 

bese are the great points : C itholic belief, by e 2;e 

listingHished from rthei Christian societ ies; and these inly are the 
real and essential tenet? :: religion. We admit alsc the other 

grand articles of revealed and natural religion, which the gospel 
the light of reason have manifested fco us. T: these we 5 . - 
mit as men and as Christians, and to the former as obedient chil- 
dren of the Catbolk Church." Stt Appt • Mrtt Q 

SABELLIAXS. 

A sect in the third century that embraced the opinions :: Babel- 
lius, a philosopher of Egypt, irho openly taught that there is bat 
one person in the Godhead. 

Sabellians maintained that the Word and the Holy Spirit 

virtues, emanations, or functions of the Deity: and held 
that he who is in heaven is the :f all things ; that he de- 

-:r:;dedint: scame 1 child, and was born if her as a 

Son : and that, having accomplished the mystery of our salvatioD, 
he diffused himself on the if ostles in tongues of fire, and 
denominated the Hoi G : :. This they explained by resembling 
God to the sun : the illuminated virtue or quality of which 1 is the 
Word, and its warming : vt. ic the Holy Spirit The Word they 
larte r.vine ray. to accomplish the work of re- 

de:: ind that, being re-ascended to heaven, the influx. : : 5 : : 

:::= Father were communicated after a like manner to the a: jstles. 

SANDEMANIANS, 

Be : _ .'.'.:". From Mr. Robert Sandeman, a Scotchi pub- 

lished his sentiments in 1757. H^ afi :: Americ 

and established societies ai B:=ton and ether places in New Eng- 
land, and in Nova Scotia. He died at Danbury, Conn, in 1771. 
::: . -*. 

S D lemanians consider that faith is neitiier more nor less 

than 1 - -sent to t : testimony concerning Jesus 

for the offences jf men, and raised again for their 

justification, as recorded in K ic New Testament The] 

tain that the word faith, or belief, is con? as the apos- 

.-._. what is denoted bv it in common discourse. viz- a 



96 SECTARIANS. 

persilasion of the truth of any proposition, and that there is no dif- 
ference between believing any common testimony and believing 
the apostolic testimony, except that which results from the testi- 
mony itself, and the divine authority on which it rests. 

They differ from other Christians in their weekly administration 
of the Lord's Supper ; their love-feasts, of which every member is 
not only allowed, but required to partake, and which consist of their 
dining together at each other's houses in the interval between the 
morning and afternoon service ; their kiss of charity used on this 
occasion, at the admission of a new member, and at other times 
when they deem it necessary and proper ; their weekly collection 
before the Lord's Supper, for the support of the poor, and defraying 
other expenses ; mutual exhortation ; abstinence from blood and 
things strangled ; washing each other's feet, when, as a deed of 
mercy, it might be an expression of love ; the precept concerning 
which, as well as other precepts, they understand literally ; commu- 
nity of goods, so far as that every one is to consider all that he has 
in his possession and power liable to the calls of the poor and the 
church; and the unlawfulness of laying up treasures upon earth, by 
setting them apart for any distant, future, or uncertain use. They 
allow of public and private diversions, so far as they are not connect- 
ed with circumstances really sinful ; but apprehending a lot to be 
sacred, disapprove of lotteries, playing at cards, dice, &c. 

They maintain a plurality of elders, pastors, or bishops, in each 
church, and the necessity of the presence of two elder3 in every 
act of discipline, and at the administration of the Lord's Supper. 

In the choice of these elders, want of learning and engagement 
in trade are no sufficient objections, if qualified according to the 
instructions given to Timothy and Titus ; but second marriages 
disqualify for the office ; and they are ordained by prayer and fast- 
ing, imposition of hands, and giving the right hand of fellowship. 

In their discipline they are strict and severe, and think them- 
selves obliged to separate from communion and worship of all such 
religious societies as appear to them not to profess the simple truth 
for their only ground of hope, and who do not walk in obedience 
to it. See John 13 : 14, 15.— 16 : 13. Acts 6 : 7. Rom. 3 : 27.— 
4 : 4, 5._i6 : 16. 1 Cor. 16 : 20. 2 Cor. 4: 13. 1 Pet. 1 : 22. 

This denomination is called Glasites in Scotland, from Mr. John 
Glas, the founder of this sect. Mr. Glas died in Scotland, in 
1773, aged 78. 

SECTARIANS. 

This term is used among Christians to denote those who form 
separate communions, and do not associate with one another in re- 
ligious worship and ceremonies. Thus, we call Papists, Lutherans, 
Calvinists, different sects, not so much on account of their differ- 
ences in opinion, as because they have established to themselves 
different fraternities, to which, in what regards public worship, they 
confine themselves ; the several denominations above mentioned, 



SEVENTH DAY BAPTISTS.— SHAKERS. 97 

having no intercommunity with one another in sacred matters. 
High, Strict and Moderate Calvinists, High church and Low church, 
we call only parties, because they have not formed separate com- 
munions. Great and known differences in opinion, when followed 
by e no external breach in the society, are not considered constitut- 
ing distinct sects, though their differences in opinion may give rise 
to mutual aversion. 

The Jewish, Christian, Mahometan and Pagan world is divided 
into an almost innumerable variety of sects ; each claiming to 
themselves the title of orthodox, and each charging their oppon- 
ents with heresy. 

Where perfect religious liberty prevails, as in the United States 
and the British Provinces, and where emigrants from all quarters 
of the globe resort, in great numbers, it is not surprising that most of 
the Christian sects in foreign countries, with some of native origin, 
should be found in this part of the American continent. 



SEVENTH BAY BAPTISTS, 

Or Sabbatarians, 

Are those who keep the seventh day of the week as the Sabbath. 
They are to be found principally, if not wholly among the Baptists. 
They object to the reasons which are generally alleged for keeping 
the first day ; and assert, that the change from the seventh to the 
first was affected by Constantine, on his conversion to Christianity, 
A. D. 321. The three following propositions contain a summary of 
their principles as to this article of the Sabbath, by which they 
stand distinguished : 

1. That God hath required the observation of the seventh, or 
last day of every week, to be observed by mankind universally for 
the weekly Sabbath. 

2. That this command of God is perpetually binding on man 
till time shall be no more. 

3. That this sacred rest of the seventh day Sabbath, is not (by 
divine authority) changed from the seventh and last to the first day 
of the week, or that the Scripture doth no where require the obser- 
vation of any other day of the week for the weekly Sabbath, but the 
seventh day only. They hold, in common with other Christians, the 
distinguishing doctrines of Christianity. (See Appenix, Note R.) 

SHAKERS, 

Or the United Society of Believers. 

The Editor gives an account of the religious tenets, &c. of this 
Society, in the precise words of his worthy friends and correspond- 
ents at Enfield, N. H. 

" Respected Friend.— Having received your Circular requesting 
information concerning our society, we freely notice it, and are most 
willing to give you any information respecting us. 



98 SHAKERS. 

It appears your request extends sufficiently far, to embrace an 
exposition of our moral and religious tenets; our faith, principles 
and manner of life ; our secular concerns, &c. 

We have seen several historical sketches of our society by differ- 
ent writers ; but it is very rare to find one free from misrepresenta- 
tions of some kind, which must be owing either to ignorance or 
prejudice. Therefore in our communications, we may be some- 
what particular on some points ; in any of which, if there be any 
thing found agreeable to your desires, you are welcome to it ; and 
as it is presumed your publication is intended for information, among 
other truths, we hope to see something relative to us, different 
from most of the descriptions of former writers. 

In obtaining information of one society, you get a general under- 
standing of all ; for we are of one heart and one mind. Our faith 
is one, our practice is one. 

We are acknowledged and distinguished as a peculiar people, 
singular from all others , which peculiarity arises wholly from these 
two principles, — our faith and manner of life ; which comprise our 
motives in separating from the course and practice of the world ; 
the manner in which our property is held, &c. &c. 

It is a fact acknowledged by all professed Christians, that there 
are two creations, an old and a new ; or which is the same thing, 
two kingdoms, the kingdom of this world and the kingdom of Christ. 
It is also a truth as frankly granted, that these two creations or 
kingdoms are headed, the one by the first Adam, denominated the 
old man, and the other by the second Adam, Christ Jesus, denomi- 
nated the new man ; two different personages, possessing very dif- 
ferent spirits and executing very different works. As positive as 
the preceeding declarations are, that there exist two distinct crea- 
tions and which are headed by two distinct characters, so positive 
are the following ; — that the subjects of each kingdom bear a strong 
resemblance to their respective king, and plainly represent the par- 
ticular kingdom they inhabit ; for, "As we have borne the image of 
the earthly, we shall also bear the image of the heavenly." 1 Cor. 
15 : 49. 

Also that no person can have demands upon, and privileges in 
these two men and creations at one and the same time. We must 
either hold to the old and have nothing to do with the new, or we 
must come out and forsake the old and come into the new. We 
must either put off the old man, Adam, and his works, which are 
well known to be multiplying and supporting of an earthly king- 
dom, which is the kingdom of this world, or we must put on the 
new man, Christ Jesus, and his works, which are well known to be a 
life without spot, chaste, virgin and unstained by indulgences in 
any of those things which a beloved worthy said, constitutes the 
world. 1 John 2 : 15. 16. To these principles of faith, we are 
strict, and may be called rigid adherents ; equally tenacious in the 
practical part of the new man, and in the same degree pointed 
against the old. 



SHAKERS. 99 

The second part of this subject of singularity in us, consists in 
the manner in which we hold our property; which perhaps, is well 
known to be in common ; after the order of the primitive church in 
the days of the apostles ; in which state we have lived rising forty 
years, " of one heart and one soul," not any of us saying, " that ought 
of the things which he possessed was his own ;" Acts 4: 32. 
"Buying as though we possessed not;" 1 Cor. 7: 30, and "Hav- 
ing nothing and yet possessing all things:" 2 Cor. 6: 10. In 
consequence thereof, we are retired from the world, as not of that 
kingdom, " My kingdom is not of this world," &c. John 18: 36. 
By which we enjoy a closer communion with our God, and by 
which we follow the instruction of the Spirit which saith, "come ye 
out from among them and be ye separate," &c. 2 Cor. 6: 17. 

Our Society contains three distinct families, comprising 233 souls, 
103 males and 130 females. The number of persons over 70, is 
18; between 60 and 70, 21; between 21 and 60, 125; under 21, 
63. The oldest person is 88. Deaths since the gathering of the 
society, in 1792, 85. 

Our village is situated in the N. W. corner of the town, on the 
western shore of Mascomy Pond, a pleasant sheet of water of 
nearly five miles in length and half a mile average width. Our 
village and home is pleasant to us, and is said to be so by travellers. 
It is about ten miles S. E. from Dartmouth College, forty N. W. 
from Concord, and 100 from Boston. 

In all the families there are nearly thirty buildings, unadorned, 
except with neatness, simplicity and convenience ; besides many 
out-buildings. Among the buildings, are one house of public wor- 
ship, one convenient school-house, three dwelling houses, one for 
each family, sufficiently large to accommodate us as places for cook- 
ing, eating, sleeping and retirement from labor, and shops for the 
different branches of work. Our privilege for mills is very small, 
consequently our machinery cannot be extensive. Yet the little 
water that is running in small brooks which can be conveniently 
collected into artificial ponds, is improved by their emptying from 
one to another, and by the interspersion of mills upon their dis- 
charging streams. We have three saw -mills, two grist-mills, and 
some other machinery. 

As strangers who many times wish to call, are frequently much 
straitened and embarrassed, by not knowing where to call, or what 
to say, we should be pleased to have it particularly noticed, that we 
have one building designated from the rest, by the sign "Trustees 
Office," over the door ; where strangers are received, where our com- 
mercial business is transacted, and where civil people wishing for in- 
formation may freely obtain it, or be directed where it can be obtained. 

In our occupation we are agriculturalists and mechanics. The 
products of the garden may be said to be as important as any ; 
which are principally seeds, herbs, &c, from which this section of 
the country is chiefly supplied. Our manufactures are wooden 
ware, such as tubs, pails, half-bushel and other measures, boxes, &c. 
Also, whips, corn-brooms, leather and various other articles. 



100 SHAKERS. 

We keep from 1200 to 1500 sheep, mostly Saxon and Merino, 
which afford wool for our own wear, and is likewise a source of 
small trade with us. We keep about eighty cows which supply us 
with milk for a dairy, for our own consumption only. 

The education of our youth and children has been a subject of 
much conversation among many people. It has been reported, that 
the children which we frequently take in and bring up with us, are 
kept in ignorance, having no opportunity of improving their minds, 
by a literary education. But the weight of this censure is gradu- 
ally growing less, by the contrary proof to the hundreds of visiters 
who flock into our school, and who are not at all sparing of their 
high encomiums upon it. It is conducted partially on the Laneas- 
terian system, and is said to surpass any of the common schools 
about us. Our school room is furnished with books and apparatus 
of a superior kind, which we presume is not equalled by any school 
in the country, save the one among our people at Canterbury, which 
perhaps, is not in any respect inferior. 

In this Society are two physicians. Each family has its respective 
elders or ministers ; among these and other individuals of the 
Society, are public speakers whom you would denominate the 
clergy. 

You see from what we have here written, that we have taken up 
many subjects, and several of them explicitly treated upon, although 
short ; from which, together with the pamphlet, accompanying this 
letter, we conclude you may be able to get considerable of an un- 
derstanding, and which you are at liberty to cull at your pleasure. 
But it is sincerely to be hoped, if you publish any thing concerning 
us, you will be careful to preserve the true ideas of our communi- 
cations." 

From the pamphlet above mentioned, we make the following 
extracts : 

" Faith and Principles of the Society. — 1. A life of innocence and 
purity, according to the example of Jesus Christ and his first true 
followers ; implying entire abstinence from all sensual and carnal 
gratifications. 

2. Love. — "By this shall all men know that ye are my disci- 
ples if ye have love one to another. Love is the fulfilling of the 
law." This is our bond of union. 

3. Peace. — "Follow peace with all men," is a divine precept; 
hence our abstinence from war and bloodshed, from all acts of vio- 
lence towards our fellow men, from all the party contentions and 
politics of the world, and from all the pursuits of pride and worldly 
ambition. " My kingdom (said Christ) is not of this world." 

4. Justice. — " Render to every man his due. Owe no man 
any thing, but to love one another." We are to be just and honest 
in all our dealings with mankind, to discharge all just dues, duties, 
and equitable claims, as seasonably and effectually as possible. 

5. Holiness.—" Without which no man shall see the Lord." 
Which signifies to be consecrated, or set apart from a common to a 



SHAKERS. 101 

sacred use. Hence arise all our doctrines and practical rules of 
dedicating our persons, services and property to social and sacred 
uses, having adopted the example of the first gospel church, in es- 
tablishing and supporting one consecrated and united interest by 
the voluntary choice of every member, as a sacred privilege, and 
not by any undue constraint or persuasion. 

6. Goodness. — Do good to all men, as far as opportunity and 
ability may serve, by administering acts of charity and kindness, 
and promoting light and truth among mankind. " Whatsoever ye 
would that men should do to you, do ye even so to them." 

7. Truth. — This principle is opposed to falsehood, lying, de- 
ceit, and hypocrisy ; and implies fidelity, reality, good, earnest sin- 
cerity, and punctuality in keeping vows and promises. These prin- 
ciples are the genuine basis of our institution, planted by its first 
founders, exhibited in all our public writings, justified by Scripture 
and fair reason, and practically commended as a system of morali- 
ty and religion, adapted to the best interest and happiness of man, 
both here and hereafter." 

"Manner of admitting Members. — 1. All persons who unite with 
this Society, in any degree, must do it freely and voluntarily, ac- 
cording to their own faith and unbiassed judgment. 

2. In the testimony of the Society, both public and private, no 
flattery nor any undue influence is used ; but the most plain and 
explicit statements of its faith and principles are laid before the in- 
quirer ; so that the whole ground may be comprehended, as far as 
possible, by every candidate for admission. 

3. No considerations of property are ever made use of by this 
Society, to induce any person to join it, nor to prevent any one 
from leaving it; because it is our faith, that no act of devotion, or 
service that does not flow from the free and voluntary emotions of 
the heart, can be acceptable to God, as an act of true religion. 

4. No believing husband, or wife is allowed, by the principles of 
this Society, to separate from an unbelieving partner, except by 
mutual agreement ; unless the conduct of the unbeliever be such 
as to warrant a separation by the laws of God and man. Nor can 
any husband, or wife, who has otherwise abandoned his or her part- 
ner, be received into communion with the Society. 

5. Any person becoming a member, must rectify all his wrongs, 
and, as fast and as far as it is in his power, discharge all just and 
legal claims, whether of creditors, or filial heirs. Nor can any per- 
son, not conforming to this rule, long remain in union with the So- 
ciety. But the Society is not responsible for the debts of any indi- 
vidual, except by agreement ; because such responsibility would in- 
volve a principle ruinous to the Institution. 

6. No difference is to be made in the distribution of parental 
estate among the heirs, whether they belong to the Society or not; 
but an equal partition must be made, as far as may be practicable 
and consistent with reason and justice. 

10 



102 SHAKERS. 

7. If an unbelieving wife separate from a believing" husband, 
by agreement, the husband must give her a just and reasonable 
share of the property ; and if they have children who have arrived 
to years of understanding sufficient to judge for themselves, and 
who choose to go with their mother, they are not to be disinherit- 
ed on that account. Though the character of this Institution has 
been much censured on this ground, yet we boldly assert, that the 
rule above stated has never, to our knowledge, been violated by this 
Society. 

8. Industry, temperance, and frugality, are prominent features of 
this Institution. No member who is able to labor, can be permit- 
ted to live idly upon the labors of others. All are required to be 
employed in some manual occupation, according to their several 
abilities, when not engaged in other necessary duties." 

" The rules of government in the Society, are adapted to the dif- 
ferent orders of which it is composed. In all (as far as respects 
adults) it is spiritual ; its powers and authorities growing out of 
the mutual faith, love and confidence of all the members, and har- 
moniously concurring in the general form and manner of govern- 
ment established by the first founders of the Society." 

"The leading authority of the Society is vested in a Ministry, gen- 
erally consisting of four persons, including both sexes. These, to- 
gether with the Elders and Trustees, constitute the general gov- 
ernment of the Society in all its branches ; and being supported by 
the general union and approbation of the members, are invested 
with power to appoint their successors and other subordinate offi- 
cers, as occasion may require ; to counsel, advise and direct in all 
matters, whether of a spiritual, or temporal nature ; to superintend 
the concerns of the several families, and establish all needful or- 
ders, rules and regulations for the direction and protection of the 
several branches of the Society ; but no rule can be made, nor any 
member assume a lead, contrary to the original faith and known 
principles of the Society. And nothing which respects the gov- 
ernment, order and general arrangement of the Society, is consider- 
ed as fully established, until it has received the general approba- 
tion of the Society, or of that branch thereof which it more imme- 
diately concerns." 

"This community is divided into several different branches, com- 
monly called families. This division is generally made for the sake 
of convenience, and is often rendered necessary on account of lo- 
cal situation and occurrent circumstances ; but the proper division 
and arrangement of the community, without respect to local situa- 
tion, is into three classes, or progressive degrees of order." 

"Those children taken into the Society are treated with care and 
tenderness, receive a good school education, and according to their 
genius, are trained to industry and virtuous habits, restrained from 
vice, and at a suitable age, led into the knowledge of the Sacred 



SHAKERS. 103 

Scriptures, and practically taught the divine precepts contained in 
them, particularly those of Jesus Christ and the apostles." 

"During a period of more than forty years, since the permanent 
establishment of this Society, at New Lebanon and Watervliet, 
there never has been a legal claim entered by any person, for the 
recovery of property brought into the Society ; but all claims of 
that nature, if any have existed, have been amicably settled to the 
satisfaction of the parties concerned. Complaints and legal prose- 
cutions have not, hitherto, come from persons who brought property 
into the Institution ; but from those who came destitute of property, 
and who, generally speaking, have been no benefit to the Society, 
m any way ; but. on the contrary, after having enjoyed its hospi- 
tality, and brought no small share of trouble upon the people, have 
had the assurance to lay claim to wages which they never earned, 
or property to which they never had any just or legal claim/' 

u No person can be received into this order, until he shall have set- 
tled all just and legal claims, both of creditors and filial heirs ; so 
that whatever property he may possess, may be justly and truly his 
own. Minors cannot be admitted as covenant members of this or- 
der ; yet they may be received under its immediate care and pro- 
tection. And when they shall have arrived at lawful age, if they 
should choose to continue in the Society, and sign the covenant of 
the order, and support its principles, they are then admitted to all 
the privileges of members. The members of this order are all 
equally entitled to the benefits and privileges thereof, without any 
difference made on account of what any one may have contributed 
to the interest of the Society. All are equally entitled to their sup- 
port and maintainance, and to every necessary comfort, whether in 
health, sickness, or old age, so long as they continue to maintain 
the principles, and conform to the orders, rules and regulations of 
the Institution. They, therefore, give their property and services 
for the most valuable of all temporal considerations: an ample se- 
curity, during life, for every needful support, if they continue faith- 
ful to their contract and covenant, the nature of which they clearly 
understand before they enter into it.' 5 

"We believe it will be generally granted, that the history of the 
world does not furnish a single instance of any religious institution 
which has stood fifty years without a visible declension of the prin- 
ciples of the institution, in the general purity and integrity of its 
members. This has been generally acknowledged by the devotees 
of such institutions, and facts have fully verified it. But we would 
appeal to the candid judgment of those who have known this In- 
stitution from the beginning, and have had a fair opportunity of ob- 
serving the progress of its improvement, whether they have, in 
reality, found any declension, either in the external order and reg- 
ulations of the Society, or in the purity and integrity of its mem- 
bers, in the general practice of the moral and Christian duties : and 



104 SIMONIANS. 

whether they have not, on the contrary, discovered a visible and 
manifest increase in all these respects. And hence they may judge 
for themselves, whether the moral character of the Society, and 
its progressive improvement, can be ascribed to any other cause 
than the blessing, protection and government of Divine Power and 
Wisdom." 

We close this article with an extract from a speech of the Hon. 
John Breathitt, late Governor of Kentucky. 

" Much has been urged against Shakerism, much has been said 
against their covenant. But, I repeat it, that individual who is pre- 
pared to sign the Church covenant, stands in an enviable situation ; 
his situation is, indeed, an enviable one ; who, devoted to God, is 
prepared to say of his property — Here it is, little or much, take it 
and leave me unmolested to commune with my God. Indeed, I 
dedicate myself to what? not to a fanatical tenet — Oh no! to a 
subject far beyond : to the worship of Almighty God, the great 
Creator and Governor of the universe i Under the influence of his 
love, I give my all : only let me worship according to my faith, and 
in a manner I believe acceptable to my God ! 

" I say again, the world cannot produce a parallel to the situation 
which such a man exhibits. Resigned to the will of Heaven, free 
from all the feelings of earthly desire, and pursuing, quietly, the 
peaceful tenor of his way." (See Appendix^ Note S.) 



SIMONIANS, 

Or St. Simonians. 

An infidel sect recently organized in Paris ; whose fundamental 
principle is, that religion is-to-perfeet the social condition of man ; 
therefore Christianity is no longer suitable for society, because it 
separates the Christian from other men, and leads him to live for 
another world. The world requires a religion that shall be of this 
world, and consequently a God of this world. They reject what- 
ever they suppose to have been derived from the philosophy of the 
East ; they consider the Deity neither as spirit nor matter, but as 
including the whole universe, and are thus plainly pantheists ; and 
they regard evil as nothing more than an indication of the progress 
which mankind are doomed to make in order to be freed from it ; 
in itself, they maintain it is nothing. Its members are principally 
of the higher ranks, and are displaying, not without success, the 
greatest activity in spreading the venom of their infidel principles. 
They occupy, in Paris, the largest and most handsomely fitted halls, 
where they meet in great numbers. 

What is very curious in the history of the St. Simonians is, that 
they were at first merely philosophers, and not at all the founders of 
a religion. They spoke of science and industry, but not of religious 



SIX PRINCIPLE BAPTISTS— SOCINIANS. 105 

doctrines. All at once, however, it seemed to occur to them to 
teach a religion. Then their school became a church, and their as- 
sociation a sect. It is evident that with them religion was not 
originally the end of their institution, but has been employed by 
them as the means of collecting a greater number of hearers. 

Brown's Encyclopedia of Useful Knowledge, 



SIX PRINCIPLE BAPTISTS. 

This appellation is given to those who hold the imposition of 
hands, subsequent to baptism, and generally on the admission of 
candidates into the church, as an indispensable prerequisite for 
church membership and communion. They support their peculiar 
principle, principally from Heb. 6: 1, 2. " Therefore leaving the 
principles of the doctrine of Christ, let us go on unto perfection : 
not laying again the foundation of repentance from dead works and 
faith toward God, of the doctrine of baptism and of laying on of 
hands, and of resurrection of the dead, and of eternal judgment.*' 
As these two verses contain six distinct propositions, one of which 
is the laying on of hands, these brethren have from thence acquir- 
ed the name of Six Principle Baptists, to distinguish them from 
others, whom they sometimes call Five Principle Baptists. (See 
Appendix, Xote T.) 



A sect so called from Fatistus Socinus, who died in Poland, in 
1604. There were two who bore the name of Socinus, uncle and 
nephew, and both disseminated the same doctrine ; but it is the 
nephew who is generally considered as the founder of this sect. 
They maintain that Jesus Christ was a mere man, who had no ex- 
istence before he was conceived by the Virgin Mary; that the Holy 
Ghost is no distinct person ; but that the Father is truly and prop- 
erly God. They own that the name of God is given in the Holy 
Scriptures to Jesus Christ, but contend that it is only a deputed 
title, which, however, invests him with a great authority over all 
created beings. They deny the doctrines of satisfaction and im- 
puted righteousness, and say, that Christ only preached the truth to 
mankind, set before them in himself an example of heroic virtue, 
and sealed his doctrines with his blood. Original sin and absolute 
predestination they esteem scholastic chimeras. Some of them 
likewise maintain the sleep of the soul, which, they say, becomes 
insensible at death, and is raised again with the body at the resur- 
rection, when the good shall be established in the possession of 
eternal felicity, while the wicked shall be consigned to a fire that 
will not torment them eternally, but for a certain duration, propor- 
tioned to their demerits. See" Acts 2: 22.— 17 : 31. 1 Tim. 2: 5. 
10* 



106 SWEDENBORGIANS. 

SWEDENBORGIANS. 

The following are the doctrines of Swedenborg, as kindly fur- 
nished the editor by a distinguished minister of the New Jerusa- 
lem Church. 

Swedenborg teaches that there is one God, the Lord Jesus Christ, 
in whom is a divine Trinity, which is not a Trinity of persons, but 
is analogous to that which exists in man, the image and likeness of 
God. In man is a soul or essential principle of life, a form or body, 
natural in this world and spiritual in the spiritual world, in which 
tiie soul exists, and by which it manifests itself in operation : these 
three, soul, form and operation,are as the Father, Son, and Holy Spirit. 
And as some affection is within all thought, and causes it, and forms 
it, and as all action is the effect of volition, or affection operating 
by and through thought, so the Father is the divine love, the Son 
the divine wisdom, and the Holy Spirit the divine operation. So, 
too, as every effect must be produced by some cause, and for some 
end ; end, cause aud effect consist in all things, as a Trinity. This 
Trinity, Swedenborg does not consider as arbitrary and figurative, 
but as most real, grounded in the divine nature, and existing from 
the divine nature in all things. With regard to regeneration, Swe- 
denborg teaches, that, as the Lord glorified his humanity by resist- 
ing and overcoming the infernal influences which assailed it, so 
man, by following the Lord in his regeneration, through his divine 
grace, may gradually become regenerate; that is, receptive of good 
affection and wisdom from the Lord through the heavens ; and in 
proportion as his sins are resisted and put away, he becomes thus 
receptive more and more perpetually. 

Swedenborg teaches that the Lord foredooms none to hell, con- 
demns none, and punishes none ; that his divine grace is constantly 
with all, aiding those on earth who strive to cooperate with him, 
sustaining and leading forward angels in heaven, and endeavoring 
to preserve the devils from the evils which they love and seek ; but 
that he always perfectly regards and preserves the free will of 
every one, giving to every one the utmost aid that will leave him at 
liberty to turn himself either to heaven or to hell, and to no one 
more. Salvation, according to Swedenborg, is not salvation from 
punishment, but salvation from sinfulness. They who cooperate 
with the Lord, and confirm in themselves a principle of good, in the 
other life become angels, and associate with angels ; and their as- 
sociation constitutes heaven. They who resist the divine grace, 
and confirm in themselves a principle of self-love, which is the root 
of all evil, become devils ; and their association constitutes hell. 
Both in heaven and in hell there are many societies, each influenced 
by some ruling principle of good or of evil, like seeking like, both 
in general and in particular. None go into the other life entirely 
good or evil: while here, the good and evil are permitted to endure 
the conflicts of opposing influences within them, that the good may 



SWEDENBORGIANS. 107 

thereby be made better, and the evil good ; but after death, when 
no further radical change can take place, the ruling principle of 
every one is made manifest, and the whole character conformed to 
it. This final change is accomplished by degrees ; and while it is 
going on, deceased men are neither angels nor devils, but are spo- 
ken of by Swedenborg as not in heaven nor hell, but in "the world 
of spirits ;" and, in the writings of Swedenborg, spirits are thus 
distinguished from angels and devils. 

With regard to the resurrection, Swedenborg teaches that it is 
not a resurrection of the natural body, but of the spiritual body 
from the natural ; and that this occurs generally about the third 
day after apparent death, when the flesh becomes rigid, and all vitai 
warmth and motion cease. According to him, the spiritual body 
forms the natural body, and, while within it, uses it as an instru- 
ment. Thus the natural eye sees only because the spiritual eye 
sees natural things through it, the sense strictly residing in the 
spiritual organ ; and so of the other senses. Hence, when the 
spiritual body rises, it finds itself in perfect possession of the sen- 
ses and organs, and the man is still perfectly a man. So the spirit- 
ual world forms the natural world, and all things which exist natur- 
ally in this natural world, are spiritually in the spiritual world. 
There, spiritual things affect the spiritual organs and senses of 
men, as natural things affect their natural organs and senses here. 

Hence, says Swedenborg, many who die do not know, upon their 
awaking, that they are in another world. They who, in this life, 
have their spiritual senses opened, as Swedenborg says was the 
case with himself, see plainly spiritual persons and things, as did 
the prophets in their visions. From this circumstance, say the 
Swedenborgians, connected with their belief in the active and con- 
stant influence of disembodied spirits upon men in the body, has 
arisen the common notion of their believing in a perpetual inter- 
course between the living and the dead. Spiritual things have not, 
however, a similar permanence and independent existence with 
natural things. Swedenborg rather represents them as appearances 
changing with the states of those about whom they are ; existing 
from their relation to them, and exactly reflecting and manifesting 
their affections and thoughts. 

From the principle that natural things correspond to spiritual 
things, and represent them, comes the doctrine of correspondences, 
according to which Swedenborg explains the spiritual senses of the 
Word ; that is, the senses in which the Bible is read by those in 
the spiritual world. He teaches that this spiritual sense is within 
the literal, as the spiritual body within the natural, or as the soul 
within the body ; that it is in every word and letter of the literal 
sense, which every where exists from it, and on account of it, and 
derives from it all its power and use. 

Swedenborg considers the New Jerusalem, foretold in the Apoc- 
alypse, to be a church now about to be established, in which will 
be known the true nature of God and of man, of the Word, of 
heaven, and of hell ; concerning all which subjects error and igno- 



108 TRINITARIANS— TUNKERS. 

ranee now prevail ; and in which church this knowledge will bear 
its proper fruits ; love to the Lord and to one's neighbor, and purity 
of life. (See Appendix, Note U.) 



TRINITARIANS, 

Are those who believe the ineffable mystery of three distinct 

PERSONS IN ONE UNDIVIDED GODHEAD THE FATHER, THE SON, 

and the HOLY GHOST. See Deut. 6 : 4. 2 Kings 19: 15. 
Ps. 19: 1.— 83: 18.— 139 : 7. Isa. 6: 3,9.-9: 6.— 11 : 3.— 14 : 
5, 23, 25. Jer. 17 : 10.— 23 : 6. Ezek. 8:1, 3. Matt. 3 : 16, 17.— 
9 : 6.— 18 : 20.— 23 : 19. Luke 1 : 76.-24 : 25. John 1 : 1.— 2 : 
1.— 5: 19, 23.— 10: 30.— 16 : 10,15. Acts 5: 4.-28: 23, 25. 
Rom. 1: 5.-9: 5.— 14 : 12, 19. 1 Cor. 2: 10.— 8 : 6. 2 Cor. 
13 : 14. Phil. 2 : 5,6, 7, &c— 3: 21. Heb. 1 : 3, 6, 10, 11, 12— 
9 : 14.— 13 : 8. 1 John, 5 : 7, 20. Rev. 1 : 4, 5, 6, 8.-3 : 14.— 
5 : 13, &c. 

"The excellent and learned Stillingfleet, in the preface to his 
Vindication of the Doctrine of the Trinity, says, " Since both sides 
yield that the matter they dispute about, is above their reach, the 
wisest course they can take is, to assert and defend what is revealed 
and not to be peremptory and quarrelsome ubout that which is ac- 
knowledged to be above our comprehension ; I mean as to the man* 
ner how the three persons partake of the divine nature" 



TUNKERS, 

A denomination of Seventh-day Baptists, which took its rise in 
the year 1724. It was founded by a German, who, weary of the 
world, retired to an agreeable solitude, within sixty miles of Philadel- 
phia, for the more free exercise of religious contemplation. Curios- 
ity attracted followers ; and his simple and engaging manners made 
them proselytes. They soon settled a little colony, called Ephrata, 
in allusion to the Hebrews, who used to sing psalms on the border 
of the river Euphrates. This denomination seem to have obtained 
their name from their baptizing their new converts by plunging. 
They are also called Tumblers, from the manner, in which they 
perform baptism, which is by putting the person, while kneeling, 
head first, under water, so as to resemble the motion of the body 
in the action of tumbling. They use the trine immersion, with 
laying on the hands and prayer, even when the person baptized is 
in the Stater. Their habit seems to be peculiar to themselves, con- 
sisting of a long tunic or coat, reaching down to their heels, with a 
sash or girdle round the waist, and a cap or hood hanging from the 
shoulders. They do not shave the head or beard. 

The men and women have separate habitations, and distinct gov- 
ernments. For these purposes they erected two large wooden 



TUNKERS. 109 

buildings ; one of which is occupied by the brethren ; the other, 
by the sisters of the society ; and in each of them there is 
a banqueting-room, and an apartment for public worship ; for 
the brethren and sisters do not meet together even at their de- 
votions. 

They used to live chiefly upon roots and other vegetables ; the 
rules of their society not allowing them flesh, except upon particu- 
lar occasions, when they hold, what they call, a love-feast ; at which 
time, the brethren and sisters dine together in a large apartment, 
and eat mutton, but no other meat. In each of their little cells 
they have a bench fixed, to serve the purpose of a bed, and a small 
block of wood for a pillow. They allow of marriages, but con- 
sider celibacy as a virtue. 

The principal tenet of the Tunkers appears to be this : That 
future happiness is only to be obtained by penance and outward 
mortifications in this life ; and that, as Jesus Christ, by his meritori- 
ous sufferings, became the Redeemer of mankind in general, so each 
individual of the human race, by a life of abstinence and restraint, 
may work out his own salvation. Nay, they go so far, as to admit 
of works of supererogation ; and declare, that a man may do much 
more than he is in justice or equity obliged to do ; and that his 
superabundant works may, therefore, be applied to the salvation of 
others. 

This denomination deny the eternity of future punishments ; and 
believe that the dead have the gospel preached to them by our 
Saviour ; and that the souls of the just are employed to preach the 
gospel to those who have had no revelation in this life. They sup- 
pose the Jewish Sabbath, sabbatical year, and year of jubilee, are 
typical of certain periods after the general judgment, in which the 
souls of those, who are not then admitted into happiness, are puri- 
fied from their corruption. If any within those smaller periods, are 
so far humbled, as to acknowledge the perfections of God, and to 
own Christ as their only Saviour, they are received to felicity ; 
while those, who continue obstinate, are reserved in torments, until 
the grand period, typified by the jubilee, arrives, in which all shall 
be made happy in the endless fruition of the Deity. 

They also deny the imputation of Adam's sin to his posterity. 
They disclaim violence even in cases of self-defence, and suffer 
themselves to be defrauded, or wronged, rather than go to law. 

Their church government and discipline are the same with other 
Baptists, except that every brother is allowed to speak in the con- 
gregation ; and their best speaker is usually ordained to be the 
minister. They have deacons and deaconesses from among their 
ancient widows and exhorters, who are all licensed to use their 
gifts statedly. 

The Tunkers have about fifty societies in Pennsylvania, and the 
Western States. They are not so rigid in their dress and manner 
of life as formerly ; still they retain the faith of their fathers, and 
lead lives of great industry, frugality and purity. 



110 UNITARIANS. 



UNITARIANS. 






This class of Christians are those who believe there is but one 
God, and one object of religious worship, and that this one God is 
the Father only, and not a trinity of persons, consisting of Father, 
Son and Holy Ghost. The Unitarians are opposed to the trinita- 
rian theology, and are, therefore, called Anti-Trinitarians. On the 
subject of the nature and divinity of Christ, they believe that 
Christ descended to this earth, from a state of pre-existent dignity ; 
that he was, in the beginning, with God, and that by him God made 
the world ; and that, by a humiliation of himself, which has no par- 
allel, and by which he has exhibited an example of benevolence, 
that passes knowledge, he took on him flesh and blood, and passed 
through human life, enduring all its sorrows, in order to bless and 
save a sinful race. 

They receive him as the Mediator between God and man, the 
commissioned Delegate of Heaven, on whom was poured the Spirit 
without measure, and believe that he delivered himself up to 
death, that he might bring life and immortality to light, and by 
the influence of this doctrine upon their hearts, and his own 
sacrifice of life in proclaiming it, he might redeem men from 
iniquity, and purify unto himself a peculiar people zealous of good 
works. 

They believe that no human being will be excluded from salva- 
tion, except through his own fault; and every truly virtuous man, 
from the beginning to the end of time, let his country or religion 
be what it will, is made sure of being raised from death, and being 
made happy forever. In all this, the Supreme Deity is to be con- 
sidered as the first cause, and Christ as his gift to fallen man, and 
as acting under that eternal and self-existent Being, compared with 
whom, no other being is either great or good, and of whom, and 
through whom, and to whom, are all things. 

They believe that the history of our Saviour, as given in the 
New Testament, and the events of his life and ministry, answer 
best to the opinion of the superiority of his nature. Of this kind 
are, his introduction into the world by a miraculous conception : the 
annunciations from heaven, at his baptism and transfiguration, pro- 
claiming him the Son of God, and ordering all to hear him : his 
giving himself out, as come from God, to shed his blood for the re- 
mission of sins : his perfect innocence, and sinless example : the 
wisdom, by which he spake as never man spake : his knowledge of the 
hearts of men : his intimations, that he was greater than Abraham, 
Moses, David, or even angels : those miraculous powers, by which, 
with a command over nature, like that, which first produced it, he 
ordered tempests to cease, and gave eyes to the blind, limbs to the 
maimed, reason to the frantic, health to the sick, and life to the 
dead : his surrender of himself to the enemies, who took away his 
life, after demonstrating, that it was his own consent gave them 
their power over him : the signs, which accompanied his sufferings 
and death : his resurrection from the dead, and triumphant ascen- 



UNIVERSALISTS. Ill 

sion into heaven. See John 1 : 1, 3, 10, 14.— 3 : 13.— 6: 61.— 8: 
58.-17:5. 2 Cor. 8: 9. Phil. 2:5. Col. 1 : 16. Heb. 1 : 2. 

There is another class of liberal Christians, who, whilst they re- 
ject the distinction of three persons in God, are yet unable to pass 
a definite judgment on the various systems, which prevail, as to the 
nature and rank of Jesus Christ. They are met by difficulties on 
every side, and generally rest in the conclusion, that He t whom 
God has appointed to be our Saviour, must be precisely adapted to 
his work, and that acceptable faith consists in regarding and follow- 
ing him as our Lord, Teacher, and Saviour ; without deciding on 
his nature or rank in the universe. 

There is another class, who believe the simple humanity of Jesus 
Christ ; but these form a small proportion of the great body of 
Unitarians in the United States. (See Appendix, Note V.) 

UNIVERSALISTS. 

The grand distinguishing characteristic of this class of Chris- 
tians is their belief in the final holiness and happiness of the whole 
human family. Some of them believe that all punishment for sin 
is endured in the present state of existence, while others believe 
it extends into the future life ; but all agree that it is adminis- 
tered in a spirit of kindness, is intended for the good of those who 
experience it, and that it will finally terminate, and be succeeded 
by a state of perfect and endless holiness and happiness. 

Doctrine. — The following is the " Profession of Belief," adopted 
by the General Convention of Universalists in the United States, 
at the session holden in 1803 : it has never been altered, and it is 
perfectly satisfactory to the denomination. 

"Art. I. We believe that the Holy Scriptures of the Old and 
New Testaments contain a revelation of the character of God, and 
of the duty, interest, and final destination of mankind. 

" Art. IT. We believe that there is one God, whose nature is 
love ; revealed in one Lord Jesus Christ, by one Holy Spirit of 
grace; who will finally restore the whole family of mankind to ho- 
liness and happiness. 

" Art. III. We believe that holiness and true happiness are in- 
separably connected ; and that believers ought to be careful to 
maintain order, and practise good works ; for these things are good 
and profitable unto men." 

History. — Universalists claim that the salvation of all men wa3 
taught by Jesus Christ and his apostles. It was also taught and de- 
fended by several of the most eminent Christian fathers : such as 
Clemens Alexandrinus, Origen, &c. In the third and fourth centu- 
ries, this doctrine prevailed extensively, and for aught which appears 
to the contrary, was then accounted orthodox. It was at length 
condemned, however, by the fifth general council, A. D. 553; after 
which, we find few traces of it through the dark ages so called. 

It revived at the period of the Reformation, and since that time 
has found many able and fearless advocates: in Switzerland, Petit- 



112 UNIVERSALISTS. 

pierre and Lavater ; in Germany, Seigvolk, Everhard, Steinbart 
andSemler; in Scotland, Purves, Douglass, and T.S.Smith; in 
England, Coppin, Jeremy White, Dr. H. More, Dr. T. Burnet, 
Whiston, Hartley, bishop Newton, Stonehouse, Barbauld, Lindsey, 
Priestley, Belsham, Carpenter, Relly, Vidler, Scarlett, and many 
others. 

At the present day, Universalism prevails, more extensively than 
elsewhere, in England, Germany, and the United States. 

In England, the Unitarian divines, generally, believe in the final 
salvation of all men. Dr. Lant Carpenter says, "Most of us, how- 
ever, believe that a period will come to each individual, when pun- 
ishment shall have done its work, when the awful sufferings with 
which the gospel threatens the impenitent and disobedient will have 
humbled the stubborn, purified the polluted, aud eradicated malig- 
nity, impiety, hypocrisy, and every evil disposition ; that a period 
will come, (which it may be the unspeakable bliss of those who en- 
ter the joy of their Lord to accelerate, which, at least, it will be their 
delight to anticipate,) when he who ' must reign till he hath put all 
enemies under his feet,' ' shall have put down all rule, and all au- 
thority, and power.' 'The last enemy, death, shall be destroy- 
ed.' ' Every tongue shall confess that Jesus Christ is Lord, to the 
glory of God the Father,' i who wills that all men should be saved, 
and come to the knowledge of the truth,' that truth which sancti- 
fies the heart, that knowledge which is life eternal ; and God shall 

be ALL IN ALL." 

In Germany, nearly every theologian is a believer in the final 
salvation of all men. Speaking of Professor Tholuck, Professor 
Sears says, "The most painful disclosures remain yet to be made. 
This distinguished and excellent man, in common with the great 
majority of the evangelical divines, of Germany, though he professes 
to have serious doubts, and is cautious in avowing the sentiment, 
believes that all men and fallen spirits will finally be saved." Mr. 
Dwight, in his recent publication, says : " The doctrine of the eter- 
nity of future punishments is almost universally rejected. I have 
seen but one person in Germany who believed it, and but one other 
whose mind was wavering on this subject." Universalism may, 
therefore, be considered the prevailing religion in Germany. 

In the United States, Universalism was little known until about 
the middle of the last century ; and afterwards it found but few ad- 
vocates during several years. Dr. George de Benneville, of Ger- 
mantown, Penn., Rev. Richard Clarke, of Charleston, S. C, and 
Jonathan Mayhew, D. D., of Boston, were, perhaps, the only indi- 
viduals who publicly preached the doctrine before the arrival of 
Rev. John Murray, in 1770. Mr. Murray labored almost alone, un- 
til 1780, when Rev. Elhanan Winchester, a popular Baptist preacher, 
embraced Universalism, though on different principles. About ten 
years afterwards, Rev. Hosea Ballou embraced the same doctrine, 
but on principles different from those advocated by Mr. Murray or 
Mr. Winchester. To the efforts of these three men is to be attrib- 
uted much of the success which attended the denomination in its 



WHIPPERS. 113 

infancy. Although they differed widely from each other in their 
views of punishment, yet they labored together in harmony and 
love, for the advancement of the cause which was dear to all their 
hearts. The seed which they sowed has since produced an 
abundant harvest. 

The ministry of the Universalist denomination in the United 
States, hitherto, has been provided for, not so much by the means of 
schools, as by the unaided, but irresistible influence of the gospel 
of Christ. This has furnished the denomination with its most suc- 
cessful preachers. It has turned them from other sects and doc- 
trines, and brought them out from forests and fields, and from secu- 
lar pursuits of almost every kind, and driven them, with inadequate 
literary preparation, to the work of disseminating the truth. This 
state of things has been unavoidable, and the effect of it is visible. 
It has made the ministry of the Universalist denomination very dif- 
ferent from that of any other sect in the country; studious of the 
Scriptures, confident in the truth of their distinguishing doctrine, 
zealous, firm, industrious; depending more on the truths communi- 
cated for their success, than on the manner in which they were 
stated. It has had the effect also to give the ministry a polemic 
character ; the natural result of unwavering faith in the doctrine 
believed, and of an introduction into the desk without scholastic 
training. But the attention of the denomination in various parts of 
the country, has of late been turned to the education of the minis- 
try ; and conventions and associations have adopted resolves, re- 
quiring candidates to pass examinations in certain branches of lite- 
rature. The same motives have governed many in their effort to 
establish literary and theological institutions. The desire to have 
the ministry respectable for literary acquirements is universal. 

A few years since, a small number separated from the denomina- 
tion, and adopted the appellation of Restorationists. To prevent 
misapprehension, it may be repeated, that although a few have thus 
seceded, yet a difference of opinion in regard to the duration of 
punishment has not disturbed the harmony of the denomination 
generally, nor is it regarded as sufficient cause for breach of fellow- 
ship, or alienation of heart and affection. 

The Universalists, quote the following texts of Scripture, among 
others, in support of their sentiments. See Gen. 22: 18. Ps. 22: 
27.-86 : 9. Isa. 25 : 6, 7, 8.-45 : 23, 24. Jer. 31 : 33. 34. Lam. 
3: 31—33. John 12: 32. Acts 3: 21. Rom. 5: 18,21.-8: 38, 
39.— 11 : 25—36. 1 Cor. 15 : 22—28 and 51—57. 2 Cor. 5:18, 
19. Gal. 3 : 8. Eph. 1 : 9, 10. Phil. 2 : 9—11. Col. 1 : 19, 20. 
1 Tim 2 : 1—6. Heb. 8 : 10, 11. Rev. 5: 13.— 21 : 3, 4. (See 
Appendix, Note W. Also Restorationists.) 

WHIPPERS. 

This denomination sprang up in Italy, in the thirteenth century, 
and was thence propagated through almost all the countries of Eu- 
rope. The society that embraced this new discipline, ran in multi- 
tudes, composed of persons of both sexes, and all ranks and ages, 
11 



114 WILKINSONIANS. 

through the public streets, with whips in their hands, lashing their 
naked bodies with the most astonishing severity, with a view°to ob- 
tain the divine mercy for themselves and others, by their voluntary 
mortification and penance. This sect made their appearance anew 
in the fourteenth century, and taught, among other things, that 
flagellation was of equal virtue with baptism and other sacraments; 
that the forgiveness of all sins was to be obtained by it from God, 
without the merit of Jesus Christ ; that the old law of Christ was 
soon to be abolished ; and that a new law, enjoining the baptism of 
blood, to be administered by whipping, was to be substituted in its 
place. 

A new denomination of Whippers arose in the fifteen century, 
who rejected the sacraments and every branch of external worship, 
and placed their only hopes of salvation in faith and flagellation. 

WILKINSONIANS, 

The followers of Jemima Wilkinson, who was born in Cumber- 
land, R. I. In 1776, she asserted that she was taken sick, and ac- 
tually died, and that her soul went to heaven. Soon after, her body 
was reanimated with the spirit and power of Christ, upon which she 
set up as a public teacher ; and declared she had an immediate 
revelation for all she delivered, and was arrived to a state of abso- 
lute perfection. It is also said, she pretended to foretell future 
events, to discern the secrets of the heart, and to have the power 
of healing diseases : and if any person who had made application 
to her was not healed, she attributed it to his want of faith. She 
asserted that those who refused to believe these exalted things con- 
cerning her, will be in the state of the unbelieving Jews, who re- 
jected the counsel of God against themselves ; and she told her 
hearers that was the eleventh hour, and the last call of mercy that 
ever should be granted them : for she heard an inquiry in heaven, 
saying, " Who will go and preach to a dying world ?" or words to 
that import ; and she said she answered, " Here am I — send me ;" 
and that she left the realms of light and glory, and the company of 
the heavenly host, who are continually praising and worshipping 
God, in order to descend upon earth, and pass through many suf- 
ferings and trials for the happiness of mankind. She assumed the 
title of the universal friend of mankind. 

Jemima made some converts in Rhode Island and New York, 
and died in 1819. She is said to have been a very beautiful, but 
artful woman, 



APPENDIX. 



ANTINOMIANS. 

As we have given the sentiments of the ancient Bereans, Pela- 
gians and Sabellians, we think it proper to notice those of Agricola, 
an eminent doctor in the Lutheran church, who flourished about 
the middle of the sixteenth century. The word Antinomian is de- 
rived from two Greek words, signifying against law. 

It will be observed that the above names are used to denote sen- 
timents or opinions, rather than sects or denominations. 

The principal doctrines of the Antinomians, together with a short 
specimen of the arguments made use of in their defence, are com- 
prehended in the following summary: 

I. That the law ought not to be proposed to the people as a rule 
of manners, nor used in the church as a means of instruction ; and 
that the gospel alone was to be inculcated and explained, both in 
the churches and in the schools of learning. 

For the Scriptures declare, that Christ is not the law-giver ; as it 
is said, " The law was given by Moses ; but grace and truth came 
by Jesus Christ." Therefore, the ministers of the gospel ought 
not to teach the law. Christians are not ruled by the law, but by 
the spirit of regeneration ; according as it is said, "Ye are not un- 
der the law, but under grace." Therefore the law ought not to be 
taught in the church of Christ. 

II. That the justification of sinners is an immanent and eternal 
act of God, not only preceding all acts of sin, but the existence of 
the sinner himself. 

For nothing new can arise in God ; on which account he calls 
things that are not as though they were ; and the apostle saith, 
"Who hath blessed us with all spiritual blessings in heavenly places, 
in Christ Jesus, before the foundation of the world." Besides, 
Christ was set up from everlasting, not only as the head of the 
church, but as the surety of his people ; by virtue of which en- 
gagement, the Father decreed never to impute unto them their 
sins. See 2 Cor. 5: 19. 

III. That justification by faith is no more than a manifestation 
to us of what was done before we had a being. 

For it is thus expressed, in Heb. 11: J, "Now faith is the sub- 
stance of things hoped for, the evidence of things not seen." We 
are justified only by Christ; but by faith we perceive it, and by 
faith rejoice in it, as we apprehend it to be our own. 



116 APPENDIX. 

IV. That men ought not to doubt of their faith, nor question 
whether they believe in Christ. 

For we are commanded to "draw near in full assurance of faith," 
Heb. 10: 22. "He that believeth on the Son of God, hath the 
witness in himself," 2 John 5: 10 ; i. e. he has as much evidence 
as can be desired. 

V. That God sees no sin in believers ; and they are not bound 
to confess sin, mourn for it, or pray that it may be forgiven. 

For God has declared, Heb. 10 : 17, "Their sins and iniquities I 
will remember no more." And in Jer. 50: 20, "In those days, and 
in that time, saith the Lord, the iniquity of Israel shall be sought 
for, and there shall be none ; and the sins of Judah, and they shall 
not be found : for I will pardon them, whom I reserve." 

VI. That God is not angry with the elect, nor doth he punish 
them for their sins. 

For Christ has made ample satisfaction for their sins. See Isa. 
53 : 5, " He was wounded for our transgressions, he was bruised 
for our iniquities," &c. And to inflict punishment once upon the 
surety, and again upon the believer, is contrary to the justice of 
God, as well as derogatory to the satisfaction of Christ. 

VII. That by God's laying our iniquities upon Christ, he be- 
came as completely sinful as we, and we as completely righteous 
as Christ. 

For Christ represents our persons to the Father ; and we repre- 
sent the person of Christ to him. The loveliness of Christ is trans- 
ferred to us. On the other hand, all that is hateful in our nature is 
put upon Christ, who was forsaken by the Father for a time. See 
2 Cor. 5 : 21, "He was made sin for us, who knew no sin ; that we 
might be made the righteousness of God in him." 

VIII. That believers need not fear either their own sins or the 
sins of others, since neither can do them any injury. 

See Rom. 8 : 33, 34, " Who shall lay any thing to the charge of 
God's elect ?" &c. The apostle does not say, that they never trans- 
gress ; but triumphs in the thought, that no curse can be executed 
against them. 

IX. That the new covenant is not made properly with us, but 
with Christ for us ; and that this covenant is all of it a promise, 
having no conditions for us to perform ; for faith, repentance, and 
obedience, are not conditions on our part, but Christ's ; and he re- 
pented, believed, and obeyed for us. 

For the covenant is so expressed, that the performance lies upon 
the Deity himself. " For this is the covenant that I will make with 
the house of Israel, after those days, saith the Lord ; I will put my 
laws into their mind, and write them in their hearts ; and I will be 
to them a God, and they shall be to me a people." Heb. 8 : 10. 

X. That sanctification is not a proper evidence of justifica- 
tion. 

For those, who endeavor to evidence their justification by their 
sanctification, are looking to their own attainments, and not to 
Christ's righteousness, for hopes of salvation. 



APPENDIX. 317 

NOTE A.— ATHEISTS. 

We make the following extracts to convey a faint idea of the in- 
finite contrivance, wisdom, harmony and magnitude of the works 
of an Intelligent, Almighty Power; and to show how feeble 
are all human attempts, however imaginative or eloquent, to de- 
scribe the duration of eternity. 

u He who through vast immensity can pierce, 
See worlds on worlds compose one universe ; 
Observe how system into, system runs. 
What other planets circle other suns 5 
What varied beinjs people every star, 
May tell why God has made us as we are/' Pope. 

'" Some astronomers have computed that there are no less than 
75,000,000 of suns in this universe. The fixed stars are all suns, 
having, like our sun, numerous planets revolving round them. The 
ISolar System, or that to which we belong, has about 30 planets, 
primary and secondary, belonging to it. The circular field of space 
which it occupies is in diameter 3,600,000,000 of miles, and that 
which it controls much greater. That sun which is nearest neigh- 
bor to ours, is called Sinus, distant from our sun twenty -two billions 
of miles ! Now, if all the fixed stars are as distant from each other 
as Sirius is from our sun ; or if our solar system be the average 
magnitude of all the systems of the 75,000,000 of suns, what im- 
agination can grasp the immensity of creation ! Every sun of the 
75,000,000, controls a field of space about 10,000,000,010 of miles 
in diameter. Who can survey a plantation containing 75,000,000 
of circular fields, each ten billions of miles in diameter ! Such, 
however, is one of the plantations of Him, 'who has measured 
the waters in the hollow of his hand, and meted out heaven with a 
span, and comprehended the dust of the earth in a measure, weigh- 
ed the mountains in scales, and the hills in a balance.'" 

Millennial Harbinger 

"I avail myself," says the eloquent Saurin, "of whatever I can 
conceive most long and durable. I heap imagination on imagina- 
tion, conjecture upon conjecture. First, I consider those long lives, 
which all wish and few obtain. I observe those old men, who live 
four or five generations, and who alone make the history of an age : 
I do more ; I turn to ancient chronicles, I go back to patriarchal 
age; and consider life as extending through a thousand years, and 
I say to myself, all this is not eternity ; all this is but a point com- 
pared with eternity. Having represented to myself real objects, I 
form ideas of imaginary ones. I go from our age to the time of 
publishing the gospel; thence to the publication of the law; 
from the law to the flood ; from the flood to the creation. I join 
this epoch to the present time, and imagine Adam still living. Had 
Adam lived till this time in fire on a rock, what idea must we form 
of his condition ? At what price w T ould we agree to expose our-;. 
XI* 



118 APPENDIX. 

selves to misery so great? What imperial glory would appear so 
glorious were it to be followed by such wo ? Yet this is not eter- 
nity ; all this is nothing compared with eternity. I go farther still. 
I proceed from imagination to imagination ; from one supposition to 
another. I take the greatest number of years that can be imagin- 
ed. I form all these into fixed numbers, and stay my imagination. 
After this, I suppose God to create a world like this which we in- 
habit ; I suppose him creating it by forming one atom after another, 
and employing in the production of each atom the time fixed in my 
calculation just now mentioned. What numberless ages would 
such an arrangement require ? Finally, I suppose him to dissolve 
and annihilate the whole, and observe the same method in this 
desolation, as he observed in the creation and disposition of the 
whole. What an immense duration would be consumed! All this 
is but a speck compared to eternity I" 

NOTE B.— BAPTISTS. 

There are some interesting facts connected with the history of 
the Baptists in America. In 1631, the Rev. Roger Williams, who 
had been a clergyman of the Church of England, but, disliking its 
formalities, seceded and ranged himself with the Nonconformists, 
fl^d to America from the persecutions which then raged in England. 
The great principles of civil and religious liberty were not then un- 
derstood in the Western world, and as Mr. Williams was a man of 
intrepid firmness in advocating those principles, we are not sur- 
prised at the excitement and opposition which his doctrines awak- 
ened. He settled first in Boston, New England, the magistracy of 
which condemned his opinions, and subsequently sentenced him to 
banishment. Under that cruel act of legislation he was driven 
from his family, in the midst of winter, to seek for refuge among 
the wild Indians. After great sufferings, having conciliated the In- 
dians, he commenced the formation of a colony, to which he gave 
the name of Providence, situate in Rhode Island, a name which it 
still bears. 

Thus he became the founder of a new order of things. Several 
of his friends afterwards joined him, and in that infant settlement 
he sustained the two-fold character of Minister and Lawgiver. He 
formed a constitution on the broad principle of civil and religious 
liberty, and thus became the first ruler that recognised equal rights. 
Nearly a century and a half after that, when the Americans achiev- 
ed their independence, thirteen of the States united in forming a 
government for themselves, and adopted that principle ; thus Amer- 
ica became, what the little colony of Providence had been before, 
a refuge for the persecuted for conscience sake. It has been well 
observed that the millions in both hemispheres who are now re- 
joicing in the triumph of liberal principles, should unite in erecting 
a monument to perpetuate the memory of Roger Williams, the 
first Governor who held liberty of conscience, as well as of per- 
son, to be the birth-right of man. 



APPENDIX. 



119 



In the year 1639, Mr. Williams formed the first Baptist Church 
in America, at Providence. Throughout succeeding years, few 
changes comparatively were experienced in the movements of the 
Baptist denomination on this vast continent. Baptist Churches mul- 
tiplied exceedingly, until they assumed a leading attitude among 
the religious communities of America. They have amply provided 
for an efficient and learned ministry, and the extraordinary revivals 
with which they have been frequently favored, invest them with a 
moral strength and glory which cannot be contemplated but with 
astonishment and admiration. 

The following Table, from Allen's "Triennial Baptist Regis- 
ter," for 1836, exhibits the statistics of the Regular Baptists in the 
United States, in a perspicuous light : 



STATES. 


Associa-, 
tions. 


Churches. 


Minis- 
ters. 


Licen- 
tiates. 


Baptisms. 


Members 


Maine, 

New Hampshire, 

Vermont, 

Massachusetts, . 
Rhode Island, . . 
Connecticut, . . . 
New York, .... 
New Jersey, . . . 
Pennsylvania, . . 

Delaware, 

Maryland, 

District of Col. . 

Virginia, 

North Carolina, . 
South Carolina, . 

Georgia, 

Alabama, 

Mississippi, .... 

Louisiana, 

Arkansas, 

Tennessee, .... 

Kentucky, 

Ohio, 


10 
6 
9 

11 
1 
6 

38 
3 

12 
1 
2 

25 

25 

14 

23 

16 

8 

2 

2 

27 

34 

26 

24 

21 

16 

3 


237 

93 

133 

189 

33 

98 

648 

67 

200 

8 

36 

4 

484 

425 

336 

572 

333 

122 

11 

23 

514 

524 

363 

358 

250 

6 

252 


149 

63 

91 

170 

22 

80 

531 

64 

115 

3 

23 

2 

238 

177 

158 

236 

157 

48 

7 

16 

266 

195 

199 

162 

150 

99 

28 


28 
22 
14 
62 

2 

17 

136 

8 
34 

50 

45 

55 

69 

31 

8 

4 

1 

53 

36 

20 

40 

22 

30 

3 


643 
1,110 

855 

1,105 

218 

683 

4,304 

593 

1,001 

4 

93 

6 

3,483 

1,391 

1,985 

2,370 

607 

136 

17 

1,240 
1,314 
952 
357 
259 
454 
44 


15,965 

7,885 

10,352 

21,396 

5,003 

10,774 

68,231 

6,426 

13,750 

378 

1,460 

492 

59,470 

26,299 

33,486 

42,949 

15,630 

4,287 

370 

592 

27,245 

35,570 

14,290 

13,058 

7,112 

7,831 

1,699 


Indiana, 

Illinois, 

Missouri, 

Michigan, 


Total in 1835, 
Total in 1834, 


365 
322 


6,319 

5,888 


3,449 
3,110 


790 

701 


25,224 
24,386 


452,000 
424,282 


Increase, 


43 


431 | 339 1 89 | 838 


27,718 



120 APPENDIX. 






The Regular Baptists in the United States, have six Colleges, 
and twenty-eight Theological Institutions, Academies, Seminaries; 
Manual Labor, and other Schools. Their number of foreign 
missions, is 23 ; stations, 34 ; 132 missionaries, 2.1 churches ; 28 
schools, with about 1000 scholars. These missionary establish- 
ments are principally in Asia, and among the Indians, in North 
America. 

In 1835, the Baptist General Tract Society distributed more than 
seven millions of pages ; for which, and other benevolent objects, 
$87,348 were expended. 

[n Upper Canada, there are four associations of Regular Bap- 
tists, 49 churches, 46 ministers, and 2515 members. In Nova Sco- 
tia, there is one Association, 33 churches, 29 ministers, and 4610 
members. In New Brunswick, one Association, 22 churches, 15 
ministers. 

In England, Wales, Scotland and Ireland, there are about 920 
Baptist Churches, and 120,000 members. The number of Baptist 
communicants, in all parts of the world, is estimated at 700,000. 
That part of the population of the United States, who have mani- 
fested a preference to the Baptist sentiments, is estimated at 
about four millions. 

Among the popular and valuable weekly publications of the Bap- 
tist denomination, in the United States, we can only mention Zion's 
Advocate, Portland, Me. ; New Hampshire Baptist Register, Con- 
cord, N. H. ; Vermont Telegraph, Brandon, Vt. ; Christian Watch- 
man, Boston, Ms.; Christian Secretary, Hartford, Ct. ; American 
Baptist, New York; Baptist Register, Uric a, N. Y. ; The Witness y 
Pittsburg, Pa. ; Religious Herald, Richmond, Va. ; Southern Bap- 
tist, Charleston, S. C. ; Cross and Baptist Journal, Cincinnati, Ohio ; 
Baptist Banner, Shelby ville, Ky. ; and Pioneer, Upper Alton, II. 

NOTE C— CALVINISTS. 

The following Table shows the number of Calvinistic Churches, 
&c. in the New England States : Besides these, there are many 
others not belonging to any Conference or Association, and which 
cannot be enumerated. There is a large number of Congregational 
Calvinistic Churches in the State of New York ; some in most of 
the other States and Territories, and a considerable number in the 
British Provinces, but their statistics cannot, at present, be given : 

STATES Conferences. Churches. Ministers. Communicants. 

Maine, 9 161 .... 119 12.370 

New Hampshire, ... 11 159 .... 142 18,982 

Vermont, 12 186 .... 144 20,575 

Massachusetts, 22 323 .... 291 46.950 

Rhode Island, 1 16 16 2,100 

Connecticut, 12 232 .... 271 29,579 

~G7 1077 "983 130^556 



APPENDIX. 121 

The Orthodox Congregationalists and Presbyterians publish a 
great number of periodicals. Among those that appear weekly, 
are: The Christian Mirror, Portland, Me. ; New Hampshire Ob- 
server, Concord, N. H. ; Vermont Chronicle, Windsor, Vt. ; Boston 
Recorder, and the New England Spectator, Boston, Ms. ; Connecti- 
cut Observer, Hartford, Ct. ; New York Evangelist, and the New 
York Observer, New York ; Western Recorder, Utica, N. Y. ; The 
Presbyterian, and the Philadelphian, Philadelphia, Pa. ; Christian 
Herald, Pittsburgh, Pa. ; Southern Religious Telegraph, Richmond, 
Va. ; Charleston Observer, Charleston, S. C. ; Millennial Trum- 
peter, Nashville. Tenn. The population of the Calvinistic Congre- 
gational Churches in the United States is estimated at 1,300,000. 

NOTE ».— CHRISTIAN CONNEXION. 

This connexion has three religious periodicals, viz : The Chris- 
tian Palladium, Union Mills, N. Y. ; Christian Journal, Exeter, 
N. H. ; and the Christian Messenger, Jacksonville, 111. 

NOTE E.— DISCIPLES OF CHRIST. 

The Editor has been obligingly permitted to copy this article 
from Fessenden & Co.'s edition of Brown's Encyclopedia of Relig- 
ious Knowledge ; a splendid volume of great value, containing 
1275 royal octavo pages. 

The Disciples of Ch)ist publish several monthly papers, among- 
which are, the Millennial Harbinger, Bethany, Va. ; and the Evan- 
gelist, Carthage, Ohio. 

The Millennial Harbinger, edited by Alexander Campbell, con- 
tains a full developement of the rise and progress of this denom- 
ination. 



NOTE F.— EPISCOPALIANS. 

Although Episcopalians were found among the first settlers of 
nearly all the provinces, which have since formed the United States, 
yet the number was few in most places, compared with those of 
other denominations, which, as Bishop White very justly observes, 
may be accounted for, from the circumstance of the dissatisfaction 
of the Dissenters, and the contentment of Churchmen, with the 
ecclesiastical establishment at home. 

When the revolutionary war began, there were not more than 
about eighty parochial clergymen of the English Church to the 
Northward and Eastward of Maryland, and they derived the greater 
part of their subsistence from the English society, for the propaga- 
tion of the gospel in foreign parts. In Maryland and Virginia, the 
Episcopal Church was much more numerous, and had legal estab- 
lishments for its support. The inconvenience of depending on the 



122 



APPENDIX. 



mother church for ordination, and the want of an internal episco- 
pacy was long and severely felt by the American Episcopalians. 
But their petitions for an episcopate of their own, were long re- 
sisted by their superiors in England ; and their opponents in this 
country objected to the measure, from an apprehension that bishops 
from England would of course bring with them an authority which 
would interfere with the civil institutions of this country, and be 
prejudicial to the people of other communions. But after the Unit- 
ed States became independent of Great Britain, a new difficulty 
arose on the part of English bishops ; they could not consistently 
depart from their own stated forms of ordination, and these con- 
tained political tests, inconsistent for American citizens to subscribe. 
Dr. Lowth, then bishop of London, obtained an act of Parliament, 
allowing him to dispense with requisitions of this sort. Before this 
act was passed, Dr. Seabury of Connecticut, was consecrated at 
Aberdeen, by the non-juring Bishops of Scotland, and not long after, 
Dr. White, of Philadelphia, Dr. Provost, of New York, and Dr. 
Madison, of Virginia, were consecrated by the English archbishops. 

The following Table contains the statistics of the Protestant 
Episcopal Church in the United States. 



STATKS 



! VAo 



Bish's. 1 Min's. 



Maine, 

New Hampshire, . . 

Vermont, 

Massachusetts, . 

Rhode Island, , 

Connecticut, 

New York, , 

New Jersey, , 

Pennsylvania, , 

Delaware, 

Maryland, 

District of Columbia, 

Virginia, 

North Carolina, 

South Carolina, 

Georgia, 

Alabama, 

Mississippi, 

Louisiana, 

Tennessee, 

Kentucky, 

Ohio, 

Indiana, 

Illinois, 

Missouri, 

Michigan, 



1 
1 
1 
2 



2 

1 
1 



1 
20 



7 
18 
50 
18 
73 
205 
33 
86 

6 
66 



16 



68 

20 

44 

7 

7 

4 

3 

11 

14 

32 

1 

5 

1 

6 

"793 



APPENDIX. 



123 



Maine, New Hampshire, Massachusetts, and Rhode Island, form 
one Diocese, and have one Bishop. Indiana and Missouri have one 
Bishop. There are about as many congregations as ministers. 

The Episcopalian population in the United Sates is about 600,000- 
There are two Dioceses in the British Provinces ; one at Quebec, 
with Episcopal jurisdiction in Upper and Lower Canada ; and one 
at Halifax, with Episcopal jurisdiction in Nova Scotia, New Bruns- 
wick, Prince Edward Island, Newfoundland, and Bermudas. In 
each Diocese there is a Bishop. The number of churches, clergy- 
men and members is not known. 

The following are some of the most valuable weekly publica- 
tions of the Episcopalians: The Christian Witness, Boston, Ms. : 
Churchman, New York ; Gospel Messenger, Auburn, N. Y. ; Epis- 
copal Recorder, Philadelphia, Pa. ; Gambler Observer, Gambier, 
Ohio ; Church Advocate, Lexington, Ky. 



NOTE G.-FHEE-WILL BAPTISTS. 

The Morning Star, a valuable religious and miscellaneous paper, 
is issued weekly, at Dover, N. H. We copy the following statisti- 
cal Table, and other information, from the Free- Will Baptist Reg- 
ister, for 1836, published by David Marks, Dover, N. H. 



MEETINGS. 



TIME HELD. 



m 






ad 




'£■ 


w 




05 




<£> 




a 


6 


Of 


.a 

p 


s 


ff 


O) 




U 


<D 


a> 


o 


w 


o 

3 


O 



s 

5 



New Hampshire, . 2d 
Parsonsfield, .... W 

Kennebec, 1st 

Penobscot, Fr. 

Vermont, 1st 

Holland Purchase, Fr. 

Ohio, 1st 

Susquehannah, . . 3d 

Ohio River, 

Ohio and Penn. . . 
R. Island Q. M. .. 
Dover, Vt. Q. M. . 
Cookstown, Pa. do. 
Oakland, Mi. do. . 
Rutland Q. M. 
G. Conf. N. C. ... 
Churches not attached 



Sat. in June, . . . 
af. 3d Sat. Sept- 
Sat, in Sept. . . . 
bef. 1st Sat. June. 

Sat. in Oct 

bef. IstSun. Aug. 
Fri. in Sept. . . . 
Sat. in Sept. . . . 



to any Q. M. 



6112 


91 


21 


725 


4 


58 


39 


11 


.... 


5| 98 


60 


21 


198 


4 


74 


39 


7 


37 


5 


83 


51 


12 


.... 


11 


130 


62 


29 


171 


5 


37 


22 


11 


105 


4 


33 


15 


15 


.... 


2 


12 


4 


5 


36 


2 


15 


4 


6 


43 


1 


17 


17 


4 




1 


8 


8 


1 


.... 


1 


7 


5 


1 




1 


9 


4 


1 


26 


1 


6 


2 






2 


44 


36 


8 






7528 

3451 

4527 

2351 

3170 

4389 

1124 

1026 

272 

523 

1371 

321 

328 

204 

215 

2900 

176 



Total, 5517531459115311219J33876 



124 APPENDIX. 

There are several communities of Baptists, whose sentiments are 
similar to those of the Free-Will Baptists. The Liberty Associa- 
tion in Kentucky, have agreed to hold Quarterly Meetings, and 
have opened a correspondence with them. They report 10 churches 
and 324 members. Increase the post year, 39. A correspondence 
has been opened with the Black River Yearly Meeting, in New- 
York and Upper Canada. By the minutes of their last session, it 
appears that they consider themselves one with the Free-Will Bap- 
tists. A complete union will probably be effected in the next Gen- 
eral Conference. They number more than 50 churches, and 4000 
members. There is also another Yearly Meeting, of similar stand- 
ing, in New York. From a correspondence opened some months 
since by the " United Baptists," in Georgia, it appears that their 
sentiments are the same. They have 16 churches, and 1000 
members. Information has been given of a considerable number of 
churches of this order, which have not yet been organized into Quar- 
terly Meetings. There is great want of gospel laborers among them. 

The new connexion of General Baptists in England, in 1832, 
numbered 114 churches, and 11,990 members. They have a flour- 
ishing Academy, a Home and a Foreign Mission Society. They 
have seven missionary stations in India. There is also a Society 
of General Baptists in Wales. 

NOTE H.— FRIENDS, OR QUAKERS. 

The number of Friends in the United States, is estimated at 
150,000, of which about half are Hicksites. or followers of Elias 
Hicks, who died at Jericho, N. Y. in 1830, aged 76. The Friends 
are divided in sentiment; there are in fact two sects, denominated 
Orthodox and Hicksites. 

Some opinion of Hicks' sentiments in regard to the Trinity, may 
be formed by an extract from one of his publications, (Sermons, 
vol. 4. pp. 288, 289.) 

"He that laid down his life, and suffered his body to be crucified 
by the Jews, without the gates of Jerusalem, is Christ, the only 
Son of the most high God. But that the outward person which suf- 
fered^ was properly the Son of God, we utterly deny. Flesh and 
blood cannot enter into heaven. By the analogy of reason, spirit 
cannot beget a material body, because the thing begotten, rnust be 
of the same nature with its father. Spirit cannot beget any thing 
but spirit : it cannot beget flesh and blood. * A body has thou pre- 
pared me] said the son ; then the Son was not the body, though the 
body was the Son's." 

The Friends are found in most of the States in the Union, and 
some in the British Provinces. They are most numerous in Penn- 
sylvania, a State first settled by them, under their worthy head and 
father, in this country, William Pen\, in 1682. Penn died in 
1718, aged 78, beloved an J honored by every Christian that knew 
his character. 






APPENDIX. 125 

The term Wet -Quaker, is applied to those who retain the Quaker 
faith, but adopt the manners and costume of other denominations. 
The celebrated Nathaniel Greene was a Wet-Quaker, as were many 
of the people of Rhode Island, where religious liberty first erected 
its standard in America. 

We copy the following well-authenticated anecdote, from a re- 
spectable Boston paper: 

" When the British army had possession of Philadelphia, a com- 
mittee of three of the leading men of the Society of Friends had 
permission to go to the Head-Quarters of Gen. Washington, rela- 
tive to some matters of inconvenience of some of their brethren, 
within Washington's command. The General listened to them 
with his usual courtesy and wisdom ; but could not determine the 
business till the next day. In the mean time, he told them he 
would put them under the protection of an officer, of their own so- 
ciety ; and thereupon sent for General Nathaniel Greene ; and 
when he arrived, in full uniform, he introduced "the Friends" to 
each other. After a little silence, Friend James Pemberton turned 
slowly to General Greene, and said, "dost thou profess to be one of 
our persuasion ?" "Oh, yes," said the General, "I was so educat- 
ed." The committee looked at each other, and upon the General's 
sword; when one of them said, "may I ask General Greene, what 
part of our land thou wast born and brought up in?" "O yes," 
replied Greene : "I'm from Rhode Island." "Oh! ho!" rejoin- 
ed more than one of them. "Yes! yes! A Rhode Island Qua- 
ker! Yes! Friend Greene, we are satisfied with thy explanation, 
and will accept of thy kind offer." Greene betrayed a momentary 
flush of disconcertion, at which, it was said, Washington's coun- 
tenance half smiled at the Rhode Island Quaker /" 

NOTE I.— INDIAN RELIGIONS. 

The Indians of Virginia, gave the names of Okee, Quioccos, or 
Kiwasa, to the idol which they worshipped. These names might 
possibly be so many epithets, which they varied according to the 
several functions they ascribed to this deity, or the different no- 
tions they might form to themselves of it in their religious exercises, 
and common discourses. Moreover, they were of opinion that this 
idol is not one sole being, but that there were many more of the 
same nature, besides the tutelary gods. They gave the general 
name of Quioccos to all these genii, or beings, so that the name of 
Kiwasa might be particularly applied to the idol in question. 

These savages consecrated chapels and oratories to this deity, 
in which the idol was often represented under a variety of shapes. 
They even kept some of these in the most retired parts of their 
houses, to whom they communicated their affairs, and consulted 
them upon occasion. In this case they made use of them in the 
quality of tutelary gods, from whom they supposed they received 
blessings on their families. 
12 



126 APPENDIX. 

The sacerdotal vestment of their priests, was like a woman's pet- 
ticoat plaited, which they put about their necks, and tied over the 
right shoulder; but they always kept one arm out to use it as 
occasion required. This cloak was made round at bottom, and de- 
scended no lower than the middle of the thigh ; it was made of 
soft, well-dressed skins, with the hair outwards. 

These priests shaved their heads close, the crown excepted, 
where they left only a little tuft, that reached from the top of the 
forehead to the nape of the neck, and even on the top of the fore- 
head. They here left a border of hair, which, whether it was ow- 
ing to nature, or the stiffness contracted by the fat and colors with 
which they daubed themselves, bristled up, and came forward like 
the corner of a square cap. 

The natives of Virginia had a great veneration for their priests ; 
and the latter endeavored to procure it, by daubing themselves all 
over in a very frightful manner ; dressing themselves in a very odd 
habit, and tricking up their hair after a very whimsical manner. 
Every thing they said was considered as an oracle, and made a 
strong impression on the minds of the people ; they often withdrew 
from society, and lived in woods or in huts, far removed from any 
habitation. They were difficult of access ; and did not give them- 
selves any trouble about provisions, because care was always taken 
to set food for them near their habitations. They were always ad- 
dressed in cases of great necessity. They also acted in the quality 
of physicians, because of the great knowledge they were supposed 
to have of nature. In fine, peace or war was determined by their 
voice, nor was any thing of importance undertaken without first 
consulting them. 

They had not any stated times nor fixed days, on which they 
celebrated their festivals, but they regulated them only by the dif- 
ferent seasons of the year. As for instance, they celebrated one 
day at the arrival of their wild birds, another upon the return of 
the hunting season, and for the maturity of their fruits: but the 
greatest festival of all was at harvest time. They then spent sev- 
eral days in diverting themselves, and enjoyed most of their amuse- 
ments, such as martial dances, and heroic songs. 

After their return from war, or escaping some danger, they light- 
ed fires, and made merry about them, each having his gourd -bottle, 
or his little bell, in his hand. Men, women and children, often 
danced in a confused manner about these fires. Their devotions in 
general, consisted only of acclamations of joy, mixed with dances 
and songs ; except in seasons of sorrow and affliction, when they 
were changed into howlings. The priests presided at this solemni- 
ty, dressed in their sacerdotal ornaments, part of which were the 
gourd-bottle, the petticoat abovementioned, and the serpents' or 
weasles' skins, the tails of which were dexterously tied upon their 
heads like a tiara, or triple-crown. These priests began the song, 
and always opened the religious exercise, to which they often ad- 
ded incantations, part of the mysteries of which were comprehend- 
ed in the songs. The noise, the gestures, the wry faces, in a word, 
every thing contributed to render these incantations terrible. 



APPENDIX. 



127 



The number of missionary stations among the Indians through- 
out North America, is about 150. These include tribes in Labrador, 
Upper Canada, and the State of New York ; the Cherokees, Wyan- 
dotts, Choctaws, Usages, Putawatomies, Machinaws, Chickasaws, 
and others. The missions among them are conducted by the fol- 
lowing Societies, viz : The American Board of Missions, Ameri- 
can Baptist Board, Missionary Society of the Methodist Episcopal 
Church, Episcopal Missionary Society, Cumberland Presbyterians, 
and Moravians, or United Brethren. The number of missionaries 
in all the stations, is about 200, of assistants 317, of communicants 
between eight and ten thousand, and between 3000 and 4000 Indian 
children at the missionary schools. 

Mr. McCoy, in his valuable "Annual Register, of Indian Af- 
fairs," for 1836, published at Shawanoe, in the Indian Territory, 
makes many important statements respecting this highly interest- 
ing people. 

He says that the number of Indians North of Mexico, may be 
fairly estimated at 1,800,000. Mr. McCoy estimates the popula- 
tion of the tribes East and West of the Mississippi as follows : 

Tribes East of Mississippi River, 



Indians in New England 

and New York, 4715 

Indians from New York, at 

Green Bay, 725 

Wyandots, in Ohio and 

Michigan, 623 

Miamies, 1200 

Winnebagoes, 4591 

Chippewas, 6793 

Ottawas and Chippewas of 

Lake Michigan, .... 5300 



Chippeways, Ottawas and 

Putawatomies, .... 8000 

Putawatomies, 1400 

Menominees, 4200 

Creeks, 22,668 

Cherokees, 10,000 

Chickasaws, 5429 

Chuctaws, 3500 

Semmoles, 2420 

Appalachicolas, 340 

Total, 81,904 

Tribes West of Mississippi River. 



Sioux, 27,500 

lowas, 1200 

Sauks of Missouri, .... 500 

Sauks and Foxes, 6400 

Assinaboines, 8000 

Crees, 3000 

Gros-ventres, 3000 

Arrekaras, 3000 

Cheyennes, 2o00 

Minatarees, 1500 

Mandans, 1500 



Black Feet, 30,000 

Camanches, 7000 

Crows, 4500 

Arrepahas, Kiawas, &c. 1400 

Caddoes, 800 

Snake and other Tribes 
within the Rocky 

Mountains, 20,000 

Tribes West of Rocky 

Mountains, 8 0,000 

Total, 



201,300 

The above tribes, although within the territory of the U. States, 
are not within what is commonly called the Indian Territory. 

Mr. McCoy states the names and numbers of the indigenous and 
emigrant tribes within the Indian Territory, so called, as follow ; 



128 



APPENDIX. 



Indigenous Tribes* 



Osage, 5510 

Kauzau, 1684 

Otoe and Missouria, 1600 

Omaha, , 1400 



Pawnee, 10,000 

Puncah, 800 

Quapau, 450 

2M44 



Emigrant Tribes. 



Choctaw, 15,000 

Cherokee, 4000 

Creek, 3600 

Seneca and Shawanoe of 

Neosho, 462 

Wea, . 225 

Piankasha, 119 

Peoria and Kaskaskias, 135 

Ottawa, 81 



Shawanoe of Kauzau riv. 764 

Delaware, 856 

Kickapoo, 603 

Putawatoinie, 444 

Emigrant, 26,289 

Indigenous, 21,444 

Total, 47,733 



Among the population of the emigrant tribes, are included 1350 
negro slaves. 

Mr. McCoy estimates that of the 1,800,000 Indians, in North 
America, about 70,000 may be classed with civilized man ; having 
in greater or less degrees advanced towards civilization. 

By the Indian Territory is meant the country within the following 
limits, viz : Beginning on Red River, on the Mexican boundary, 
and as far West of Arkansas Territory as the country is habitable ; 
thence down Red River, Eastwardly, along the Mexican boundary 
to Arkansas Territory ; thence Northwardly, along the line of Ar- 
kansas Territory, to the State of Missouri ; thence North, along 
its Western line, to Missouri River; thence up Missouri River to 
Puncah River ; thence Westerly as far as the country is habitable ; 
thence Southwardly to the place of beginning. 



NOTE J.— LUTHERANS. 

The following Table, from the " Quarterly Register," gives the 
statistics of the Evangelical Lutheran Church, for 1834. 



SYJNODS. 


Min's. 


Licen's. 


Cong's. 


Commun's. 


East Pennsylvania, . . 

New York, 

Ohio, 

North Carolina, 

Maryland, 


58 

19 

27 

8 

17 

34 

8 

7 

13 


4 
5 

7 
2 

3 
1 
3 


191 

140 
40 
48 

121 
27 
24 
36 


23,242 
2,294 

10,242 
1,994 
4,756 


West Pennsylvania, . 

South Carolina, 

Virginia, 

Hartwich, 


9,872 
1,752 
1,976 
3,659 


Total, 


191 | 25 627 


59,787 



APPENDIX. 



129 



The General Synod of this Church, composed of delegates from 
the District Synods, meets triennial; v. The Lutherans have four 
Theological Seminaries, viz : at Hartwich, N . Y. ; Gettysburg. Pa. ; 
Lexington, S. C. ; and at Columbus, Ohio. The Lutheran Obser- 
ver unpublished weekly, at Baltimore. 



NOTE K.— METHODISTS. 

The following Table, taken from the <; Minutes of the Annual 
Conferences of the Methodist Episcopal Church, for the year 1535, " 
exhibits the statistics of that denomination. 



CO>~FEKE>~CE5. 

Pittsburgh, .... 

Ohio, 

Missouri. 

Kentucky, 

Illinois, 

Indiana, 

Holston. 

Tennessee, .... 
Mississippi, .... 

Alabama, 

Georgia, 

South Carolina, . 

Virginia, 

Baltimore, 

Philadelphia, . . . 
New Y'ork, . . . . 
New England, . . 

Maine, 

New Hampshire. 

Troy, 

Oneida, 

Genessee, 

Total. 



I Whites, | C 






Trav. Pr 



*uDer'd. 



40155 


296 




40451 


160 


2 


63686 


544 


217 


63447 


209 


17 


7948 


1061 


B89 


9898 


57 


2 


25777 


5592 


.... 


31369 


101 


16 


15038 


59 


.... 


15097 


61 


3 


249-4 


229 


.... 


25213 


71 


2 


21550 


2475 


. , . . 


24037 


60 


3 


29794 


5043 


505 


35345 


120 


• « 


6355 


2622 


727 


9707 


49 


2 


10682 


3163 


.... 


13545 


60 


1 


23648 


^170 


.... 


31816 


91 


12 


23789 


22737 


.... 


46526 


94 


6 


37145 


7375 


.... 


44523 


116 


10 


3742S 


13829 


.... 


51250 


155 


17 


45525 


5561 


.... 




179 


6 


29756 


469 


.... 


30225 


179 


12 


1-303 


361 


.... 


1-564 


157 




15625 


6 


1 


15632 


110 


11 


14941 


17 


.... 


14955 


136 


7 


19146 


64 


.... 


19210 


132 


4 


34184 


79 


94 


34357 


177 


16 


22153 


84 




22267 


134 


3 


566,957 


53.135 


2436 


652.52- 


2608 


150 



The population of all denominations of Methodists in the United 
States, exceeds 3,000,000. 

This denomination publishes a number of periodicals, among 
which are the following weekly newspapers : Wesley an Journal. 
Portland, Me. : Zions Herald. Boston, Ms. : Christian Advocate 
and Journal. New Y'ork ; Conference Journal, Pittsburgh, Pa. ; 
Christian Centinel, Richmond, Ya. ; Western Methodist, Nash- 
ville, Ten. ; Western Christian Advocate, Cincinnati. Ohio, 
12* 



130 APPENDIX. 

NOTE L.-PKOTESTANT METHODISTS. 

This infant Church is in a flourishing condition. It contains 
about 50,000 members. There is a considerable number of this 
sect in New England, but by far the largest portion exist in the 
Middle and Southern States. Its population in the United States 
exceeds 100,000. 

The Protestant Methodists support three religious periodical 
publications : The Methodist Protestant, Baltimore, Md., and the 
Olive Branch, Boston, Ms., issued weekly ; and a semi-monthly pa- 
per, at New York. Considerable efforts are making by this church, 
to promote the cause of education and missionary operations. 

NOTE M.-MOEMONITES. 

Their Origin. — It appears that Mormonism had its origin in the 
County of Ontario, New York, in 1830. The ostensible projector 
was a man by the name of Joseph Smith, Jr., who pretended that 
he had found some golden or brass plates, like the leaves of a book, 
hid in a box in the earth, to which he was directed by an angel, in 
1827; that the writing on them was in the "Reformed Egyptian 
language ;" that he was inspired to interpret the writing, or en- 
graving, by putting two smooth flat stones, which he found in the 
box, in a hat, and putting his face therein. 

Character of Smith. — The character of Smith, the author and 
publisher of the Book of Mormon, is thus given by his father-in- 
law, Mr. Hale, of Harmony Township, Penn. 

I first became acquainted with Joseph Smith, Jr., in November, 
1825. He was at that time in the employ of a set of men who 
were called " money diggers ;" and his occupation was that of see- 
ing, or pretending to see, by means of a stone placed in his hat, 
and his hat closed over his face. In this way, he pretended to dis- 
cover minerals and hidden treasure. His appearance at this time, 
was that of a careless young man, not very well educated, and very 
saucy and insolent to his father. Smith and his father, with several 
other " money diggers," boarded at my house while they were em- 
ployed in digging for a mine that they supposed had been opened 
and worked by the Spaniards, many years since. Young Smith 
gave the "money diggers" great encouragement at first, but when 
they had arrived in digging to near the place where he had stated 
an immense treasure would be found, he said the enchantment was 
so powerful that he could not see. They then became discouraged, 
and soon after dispersed. 

After these occurrences, young Smith made several visits at my 
house, and at length asked my consent to marry my daughter 
Emma. This I refused, and gave him my reasons for so doing ; 
some of which were, that he was a stranger, and followed a busi- 
ness that I could not approve. He then left the place. Not long 
after this, he returned ; and while I was absent from home, carried 
off my daughter into the State of New York, where they were 



APPENDIX. 131 

married without my approbation, or consent. After they had arriv- 
ed at Palmyra, N. Y., Emma wrote to me, inquiring whether she 
could have her property, consisting of clothing, &c. I replied that 
her property was safe, and at her disposal. In a short time they 
returned, bringing with them a Peter Ingersol, and subsequently 
came to the conclusion that they would move out, and reside upon 
a place near my residence. 

Smith stated to me, that he had given up what he called " glass- 
looking," and that he expected to work hard for a living, and was 
willing to do so. Soon after this, I was informed they had brought 
a wonderful book of plates down with them. I was shown a box, 
in which it is said they were contained, which had, to all appear- 
ance, been used as a glass box, of the common sized window glass. 
I was allowed to feel the weight of the box, and they gave me to 
understand, that the book of plates was then in the box : into 
which, however, I was not allowed to look. I inquired of Joseph 
Smith, Jr., who was to be the first that would be allowed to see the 
book of plates. He said, it was a young child. 

After this, I became dissatisfied, and informed him, that if there 
was any thing in my house of that description, whieh I could not be 
allowed to see, he must take it away ; if he did not, I was deter- 
mined to see it. After that, the plates were said to be hid in the 
woods. 

About this time, Martin Harris made his appearance upon the 
stage ; and Smith began to interpret the characters or hiero- 
glyphics, which he said were engraven upon the plates, while Har- 
ris wrote down the interpretation. It was said that Harris wrote 
down one hundred and sixteen pages, and lost them. Soon after 
this happened, Martin Harris informed me that he must have a greater 
witness, and said that he had talked with Joseph about it; Joseph 
informed him that he could not or durst not show him the plates, 
but that he, (Joseph,) would go into the woods where the book of 
plates was, and that after he came back, Harris should follow his 
track in the snow, and find the book, and examine it for himself. 
Harris informed me afterwards, that he followed Smith's direc- 
tions, and could not find the plates, and was still dissatisfied. 

The next day after this happened, I went to the house where 
Joseph Smith, Jr. lived, and where he and Harris were engaged in 
their translation of the book. Each of them had a written piece of 
paper which they were comparing, and some of the words were — 
" My servant seeketh a greater witness, but no greater witness can 
be given to him." There was also something said about "three 
that were to see the thing;" meaning, I supposed, the book of 
plates; and that "if the three did not go exactly according to or- 
ders, the thing would be taken from them." I inquired whose 
words they were, and was informed by Joseph or Emma, (I rather 
think it was the former,) that they were the words of Jesus Christ. 
I told them then, that I considered the whole of it a delusion, and 
advised them to abandon it. The manner in which he pretended to 
read and interpret, was the same as when he looked for the money 



132 APPENDIX* 

diggers, with the stone in his hat, and his hat over his face, while 
the book of plates was at the same time hid in the woods ! 

After this, Martin Harris went away, and Oliver Cowdry came 
and wrote for Smith, while he interpreted, as above described. 
This is the same Oliver Cowdry whose name may be found in the 
book of Mormon. Cowdry continued a scribe for Smith, until the 
book of Mormon was completed, as I supposed and understood. 

Joseph Smith, Jr. resided near me for some time after this, and I 
had a good opportunity of becoming acquainted with him, and 
somewhat acquainted with his associates ; and I conscientiously 
believe, from the facts I have detailed, and from many other cir- 
cumstances, which I do not deem it necessary to relate, that the 
whole "Book of Mormon," (so called,) is a silly fabrication of 
falsehood and wickedness, got up for speculation, and with a design 
to dupe the credulous and unwary, and in order that its fabricators 
might live upon the spoils of those who swallowed the deception. 

ISAAC HALE. 

Affirmed to, and subscribed before me, March 20, 1834. 

CHARLES DIMON, Just Peace. 



Susquehanna County, ss. 
We, the subscribers, Associate Judges of the Court of Common 
Pleas, in and for said County, do certify that we have been for many 
years personally acquainted with Isaac Hale, of Harmony Town- 
ship, in this County, who has attested the foregoing statement ; 
and that he is a man of excellent moral character, and of undoubt- 
ed veracity. Witness our hands, 

WILLIAM THOMPSON, 
DAVIS DIMOCK. 
March 21, 1834. 

•Analysis of the Book of Mormon. — The volume contains 588 
duodecimo pages, and purports to have been written at different 
times, and by the different authors whose names they respectively 
bear. The following are the names of the different Books in the 
order in which they occur : 

1. First Book of Nephi. 10. Book of Helaman, 

2. Second Book of Nephi. 11. Book of Nephi, son of Nephi, 

3. Book of Jacob, brother of son of Helaman. 

Nephi. 12. Book of Nephi, son of Nephi, 

4. Book of Enos, son of Jacob. one of the disciples of 

5. Book of Jarom, son of Enos. Christ. 

6. Book of Omni, son of Jarom. 13. Book of Mormon. 

7. Words of Mormon. 14. Book of Ether. 

8. Book of Mosiah. 15. Book of Moroni. 

9. Book of Alma. 



APPENDIX. 133 

The Book begins with the religious adventures of one Lehi, 
whose wife was Sariah, and their four sons, Laman, Lemuel, Sam, 
and Nephi. Lehi lived in Jerusalem all his life, up to the first year 
of Zedekiah, King of Judah ; and when the prophets appeared, 
foretelling the utter destruction of Jerusalem, Lehi humbled him- 
self, and after various visions and revelations, started with his sons 
into the wilderness. Lehi forgot to bring with him the records of 
his family, and that of the Jews ; but Nephi, his younger son, with 
much pious courage returned and succeeded in getting upon plates 
of brass, the records of the Jews, from the creation down to the 
first year of Zedekiah, King of Judah, and also the prophets, in- 
cluding many prophecies delivered by Jeremiah. 

From the records, it appeared that this Lehi was a son of Joseph. 
He prevailed on one Ishmael and his family, to accompany him into 
the wilderness, whose daughters the sons of Lehi took for wives. 

Lehi was a greater prophet than any of the Jewish prophets, and 
uttered all the events of the Christian era, and developed the re- 
cords of Matthew, Luke and John, six hundred years before John 
the Baptist was born. These pilgrims travelled several days jour- 
ney in some wilderness, "a South, South-east direction, along the 
borders of the Red Sea." A ball with pointers on it, inscribed 
with various intelligence, legible at proper times, was the pillar and 
index in passing through the wilderness for many, very many days. 
By their bow and arrow they lived for eight years, travelling an 
Easterly course from Jerusalem, until they came to a great sea. By 
divine revelation, Nephi constructed a ship, and although opposed 
by his unbelieving brethren, being greatly assisted by the Holy 
Spirit, he succeeded in launching her safely, and got all his tribe, 
with all their stock of seeds, animals, and provisions, safely aboard. 
They had "a compass" which none but Nephi knew how to man- 
age ; but the Lord had promised them a fine land, and after many 
perils and trials, and a long passage, they safely arrived at the land 
of promise. Nephi made brazen plates soon after his arrival in 
America, for that was the land of promise to them, and on these 
plates he marked their peregrinations and adventures, and all the 
prophecies which God gave to him concerning the future destinies 
of his people, and the human race. 

After his father's death, his brethren rebelled against him. They 
finally separated in the wilderness, and became the heads of dif- 
ferent tribes ; often in the lapse of generations making incursions 
upon each other. The Nephites, like their father, for many gene- 
rations, were good Christians, believers in the doctrines of modern 
theologians, and preaching baptism and other Christian usages, hun- 
dreds of years before Jesus Christ was born. 

Before Nephi died, which was about fifty-five years from the 
flight of Lehi from Jerusalem, he had preached to his people every 
thing which is now preached in the State of New York, and an- 
nointed or ordained his brother Jacob, priest over his people, called 
the Nephites. Jacob brought up his son Enos "in the nurture and 
admonition of the Lord," gave him the plates 3 and left him succes- 



134 APPENDIX. 

sor in office over the people of Nephi. Enos says, " there came a 
voice to me, saying, Enos, thy sins are forgiven thee, and thou shalt 
be blessedV , And, I sayeth, "Lord, how is it done?" And he 
sayeth unto me, "Because of thy faith in Christ, whom thou hast 
not heard, or seen." p. 143. Enos died one hundred and seventy- 
nine years from the era of Lehi ; consequently, this happened four 
hundred thirty-one years before Jesus Christ was born. He was a 
contemporary with Nehemiah. 

Enos gave the plates to Jarom, his son. In his time "they kept 
the law of Moses, and the Sabbath day holy to the Lord." During 
the priesthood and reign of Enos, there were many commotions 
and wars between his people and the Lamanites. Then the sharp 
pointed arrow, the quiver, and the dart were invented. Jarom de- 
livered his plates to his son Omni, and gave up the ghost, two hun- 
dred thirty-eight years from the flight of Lehi. Omni died two 
hundred seventy -six years from the era, and gave the plates to his son 
Amaron, who in the year three hundred and twenty, gave them to 
his brother Chemish ; he, to his son Abinidom ; he, to his son 
Amaleki; and he, having no son, gave them to the just and pious 
King Benjamin. King Benjamin had three sons, Mosiah, Helorum 
and Helaman, whom he educated in all the learning of his fathers. 
To Mosiah he delivered up the plates of Nephi, the ball which 
guided them through the wilderness, and the sword of one Laban, 
of mighty renown. King Benjamin addressed his people from the 
new temple which they had erected, for they had, even then, built a 
temple, synagogues, and a tower, in the New World. 

King Benjamin assembled the people to sacrifice according to 
the law, around the new temple ; and he enjoined upon them, at 
the same time, the Christian institutions, and gave them a Patri- 
archal valedictory. After they had heard him speak, and had of- 
fered up their sacrifices, they fell down and prayed in the following 
words: "O have mercy, and apply the atoning blood of Christ, 
that we may receive forgiveness of our sins, and our hearts maybe 
purified ; for we believe in Jesus Christ, the Son of God, who cre- 
ated heaven and earth, and all things, who shall come down among 
the children of men. Then the Spirit of the Lord fell upon them, 
and they were filled with joy, having received a remission of their 
sins." p. 162. 

King Benjamin ordered his people to take upon them the name 
of Christ, and in these remarkable words: "There is no other 
name given whereby salvation cometh; therefore, I would that you 
should take upon you the name of Christ, all you that have enter- 
ed into the covenant with God, that ye should be obedient unto the 
end of your lives." p. 166. They all took upon them the name 
of Christ, and he having ordained them priests and teachers, and 
appointed his son, Mosiah, to reign in his stead, gave up the ghost 
four hundred seventy -six years after Lehi's escape from Jerusalem, 
and one hundred twenty -four years before Christ was born. Mosiah 
gave up the plates of brass, and all the things which he had kept, to 
Alma, the son of Alma, who was appointed "chief judge and high 



APPENDIX. 135 

priest," the people willing to have no king ; and Mosiah died five 
hundred sixty-nine years from the time Lehi left Jerusalem. 

In the fourteenth year of the Judges, and sixty-nine years before 
the birth of Jesus, they sent out missionary priests, who preached 
through all the tribes of the country against all vices, holding 
" forth the coming of the Son of God, his sufferings, death and 
resurrection, and that he should appear unto them after his resur- 
rection : and this the people did hear with great joy and glad- 
ness." p. 268. 

Alma's book reaches down to the end of the 39th year of the 
Judges. These were wonderful years ; many cities were founded, 
many battles were fought, fortifications reared, letters written, and 
even in one year, a certain Hagoth built an exceeding la ge ship, 
and launched it forth into the West sea. In this embarked many 
of the Nephites. This same ship-builder the next year built other 
ships, one was lost with all its passengers and crew. p. 406. 

Many prophecies were pronounced ; one, that in 400 years after 
the coming of Christ, the Nephites would lose their religion. Dur- 
ing the time of the Judges, many were called Christians by name, 
and "baptism unto repentance," was a common thing. "And it 
came to pass that they did appoint priests and teachers through all 
the land, over all the churches." p. 349. "And those who did be- 
long to the church were faithful, yea, all those who were true be- 
lievers in Christ took upon them gladly the name of Christ, or 
Christians, as they were called, because of their belief in Christ." 
p. 301. "And it came to pass, that there were many who died 
firmly believing that their souls were redeemed by the Lord Jesus 
Christ: thus they went out of the world rejoicing." p. 353. The 
word was preached by Helaman, Shiblon, Corianton, Amnon, and 
his brethren, &c. ; yea, all those who had been ordained by the 
holy order of God, being baptized unto repentance, and sent forth 
to preach unto the people, p. 623. This happened in the nine- 
teenth year of the Judges, seventy-two years before the birth of 
Jesus. Before this time synagogues with pulpits were built, " for 
the Zoramites," a sort of Episcopalians, "gathered themselves to- 
gether on one day of the week, which day they called the day of 
the Lord." "And they had a place which was high and lifted up, 
which held but one man, who read prayers, the same prayers every 
week ; and this high place was called Rameumpton, which being 
interpreted, is the holy stand." p. 311. The book of Helaman 
reacheth down to the ninetieth year of the Judges, and to the year 
preceding that in which the Messiah was born. During the period 
embraced in Helaman's narrative, many ten thousands were bap- 
tized. " And behold the holy Spirit of God did come down from 
heaven, and did enter into their hearts, and they were filled as with 
fire, and they could speak forth marvellous words." p. 421. 

Masonry was invented about this time ; for men began to bind 
themselves in secret oaths to aid one another in all things, good or 
evil. p. 424. Powers of loosing and binding in heaven were con- 
ferred upon Nephi, the son of Helaman, and all miraculous power, 



136 APPENDIX. 

such as the apostles possessed. One Samuel, also foretold that 
"Christ would be born in five years, and that the night before 
should be as light as day ; and that the day of his death should be 
a day of darkness like the night." p. 445. The book of this 
Nephi commences with the birth of the Messiah, six hundred years 
from the departure of Lehi from Jerusalem. In the midst of the 
threats of the infidels, to slaughter the faithful, the sun set; but lo! 
the night was clear as mid-day, and from that period they changed 
their era, and counted time as we do. A star also appeared, but it 
is not stated how it could be seen in a night as bright as day; but 
it was universally seen throughout all the land, to the salvation of 
the pious from the threats of their enemies. The terrors of the 
day of his death are also stated, and in the thirty -fourth year from 
his nativity, after his resurrection, he descended from heaven and 
visited the people of Nephi. Jesus called upon them to examine 
his hands and his sides, as he did Thomas, though none of them 
had expressed a doubt. Two thousand five hundred men, women 
and children, one by one examined him, and then worshipped him. 
He commanded Nephi to baptize, and gave him the words which 
he was to use, viz: "Having authority given me, of Jesus Christ, 
I baptize you in the name of the Father, and of the Son, and of 
the Holy Ghost, Amen." He commissioned eleven others, who 
with Nephi, were his twelve American apostles, and promised him- 
self to baptize their converts, "with fire and the Holy Spirit." 

He delivers them the sermon upon the mount, and some other 
sayings recorded in Matthew, Mark, Luke and John. He healed 
all their diseases, and prayed for their children ; but the things spo- 
ken were so great and marvellous, that they could not be spoken 
nor written. 

He ordained one to administer the supper, who alone had author- 
ity to dispense it to the disciples baptized in his name. The only 
new commandments which were given to the American Christians 
on his occasional visits which were repeated, were, " Pray in your 
families unto the Father, always in my name, that your wives and 
your children may be blessed." " Meet often, and forbid no man 
from coming unto you when you shall meet together." p. 492. 

Nephi was chief among the twelve apostles: he baptized him- 
self, and then baptized the eleven, whose names were Timothy, 
Jonas, Mathont, and Mathonihah, Kumen, Kumenonhi, Jeremiah, 
Shimnon, Jonas, Zedekiah, and Isaiah. They were baptized in 
fire and the Holy Ghost. Not a new word, however, should be 
written in addition to those found in the New Testament ; for al- 
though he spake for several days, to these American disciples, none 
of the new and marvellous sayings could be uttered or written ! He 
inspected the plates of Nephi, and only found one omission, which 
was, that he failed to mention the resurrection of many saints in 
America at the time of the tempest and earthquake. He com- 
manded these Nephites to be called Christians. 

The book of Nephi, the son of Nephi, gives, in four pages, the 
history of 320 years after Christ. In the thirty-sixth year, all the 



APPENDIX. 137 

inhabitants of the land were converted ; there was a perfect com- 
munity, and no disputations in the land for one hundred and seventy 
years. Three of the American apostles were never to die, and 
were seen four hundred years after Christ ; but what has become 
of them no one can tell, except Cowdry, Whitmer and Harris, the 
three witnesses of the truth of the plates of Nephi, be these three 
immortal men. Towards the close of the history of Nephi, or the 
record Aminaron, sects, divisions and battles became frequent, 
and all goodness had almost left the continent in the year three 
hundred and twenty. 

Mormon appears next in the drama, the recording angel of the 
whole matter, who, by the way, was a mighty general and great 
Christian ; he commanded in one engagement, forty-two thousand 
men against the Lamanites. This dreadful battle was fought 
A. D. 330. The Lamanites took South America for themselves, 
and gave North America to the Nephites. 

Moroni finishes what Mormon, his father, left undone, and con- 
tinues the history, till A. D. 400. He pleads that no one shall dis- 
believe his record because of its imperfections, and declares that 
none who receive it will condemn it on account of its imperfec- 
tions, and for not doing so, the same shall know greater things. 
p. 532. "He that condemneth it shall be in danger of hell fire." 
He laments the prevalency of free masonry in the times when his 
book should be dug up out of the earth, and proves that miracles 
will never cease ; because God is the same yesterday, to day, and 
forever. He exhorted to " take heed that none be baptized without 
telling their experience, nor partake of the sacrament of Christ 
unworthily." p. 537. 

Moroni, in the conclusion of his book of Mormon, says, if his 
plates had been larger, we should have written in Hebrew ; but be- 
cause of this difficulty, he wrote in the "Reformed Egyptian," 
being handed down and altered unto us according to our manner of 
speech, p. 538. " Condemn me not," says he, " because of mine 
imperfections : neither my father, because of his imperfections, 
neither them which have written before him ; but rather give thanks 
unto God that he hath made manifest unto you our imperfections, 
that you may learn to be more wise than we have been." p. 538. 

Moroni writes the book of Ether, containing an account of the 
people of Jared, who escaped from the building of the tower of 
Babel unconfounded in his language. These people of Jared, God 
marched before in a cloud, and directed them through the wilder- 
ness, and instructed them to build barges to cross seas ; and finally 
they built eight barges, air tight, and were commanded to make a 
hole in the top to admit air, and one in the bottom to admit water, 
and in them were put sixteen windows of molten stone, which, 
when touched by the finger of Jesus, became as transparent as 
glass, and gave them light under "the mountain waves," and when 
above the water. He that touched these stones, appeared unto the 
brother of Jared, and said, "behold I am Jesus Christ, I am the 
13 



138 APPENDIX. 

father and the son." Two of these stones were sealed up with the 
plates, and became the spectacles of Joseph Smith, Jr., according 
to a prediction uttered before Abraham was born. It was also 
foretold in the book of Ether, written by Moroni, that he that should 
find the plates, should have the privilege of showing the plates unto 
those who shall assist to bring forth this work, and unto three shall 
they be shown by the power of God : wherefore they shall of a 
surety know that these things are true. p. 548. 

And the eight barges, air-tight, made like ducks, after swimming 
and diving three hundred and forty -four days, arrived on the coasts 
of the land of promise. The book of Ether relates the wars and 
carnage among these people. In the lapse of generations, they 
counted two millions of mighty men, besides women and children, 
slain ; and finally, they were all killed but one, and he fell to the 
earth as if he had no life. So ends the book of Ether, p. 573. 

The book of Moroni details the manner of ordaining priests and 
teachers, the manner of administering ordinances, and the epistles 
of Mormon to his son Moroni. Moroni seals up the record, A. D. 
420, and assures the world that spiritual gifts shall never cease, 
only through unbelief. And when the plates of Nephi should be 
dug up out of the earth, he declares that men should ask God, the 
Eternal Father, in the name of Christ, "If these things are not 
true." "If with a sincere heart and real intent, having faith in 
Christ, such prayers are made, ye shall know the truth of all 
things." p. 586. 

The testimony of the three witnesses, Oliver Cowdry, David 
Whitmer, and Martin Harris, asserting that they saw the plates, is 
as follows : 

Be it known unto all nations, kindreds, tongues, and people, unto 
whom this work shall come, that we, through the grace of God the 
Father, and our Lord Jesus Christ, have seen the plates which con- 
tain this record, which is a record of the people of Nephi, and also 
of the Lamanites, his brethren, and also of the people of Jared 9 
which came from the tower of which hath been spoken ; and we 
also know that they have been translated by the gift and power of 
God, for his voice hath declared it unto us ; wherefore we know of 
a surety, that the work is true. And we also testify that we have 
seen the engravings which are upon the plates ; and they have been 
shown unto us by the power of God, and not of man. And we de- 
clare with words of soberness, that an angel of God came down 
from heaven, and he brought and laid before our eyes, that we be- 
held and saw the plates, and the engravings thereon ; and we know 
that it is by the grace of God the Father, and our Lord Jesus 
Christ, that we beheld and bear record that these things are true ; 
and it is marvellous in our eyes : Nevertheless, the voice of the 
Lord commanded us that we should bear record of it ; wherefore, 
to be obedient unto the commandments of God, we bear testimony 
of these things. And we know that if we are faithful in Christ, 
we shall rid our garments of the blood of all men, and be found 



APPENDIX. 139 

spotless before the judgment seat of Christ, and shall dwell with 
him eternally in the heavens. And the honor be to the Father, and 
to the Son, and to the Holy Ghost, which is one God. Amen. 

OLIVER COWDRY, 
DAVID WHITMER, 
MARTIN HARRIS. 

With regard to the character of the three witnesses, above nam- 
ed, we have no authentic record. 



The above unfinished article on Mormonism was in type when 
the Editor was informed that some professors of Mormonism, had, 
very recently, arrived in this city from the West. Application 
was immediately made for their creed, doctrines, sentiments or re- 
ligious notions. After stating the nature of the publication to Mr. 
Joseph Young, of Kirtland, Ohio, an Elder of the Church, a very 
civil man, who appeared to represent the Mormon faith in Boston ; 
and after exhibiting to him a copy of what had been printed, the 
Editor was kindly favored, in the course of three days, with the 
the following written statement : 

"The leading principles of the religious faith of the Church of 
the Latter Day Saints, vulgarly called Mormons. 

This Church was organized on the 6th of April, 1830, in the 
State of New York, and its principal articles of faith are, 

1. A belief in one true and living God, the creator of the 
heavens and the earth, and in his Son Jesus Christ, who came into 
this world 1800 years since, at Jerusalem ; was slain, rose from the 
dead, ascended on high, and now sits on the right hand of the 
Majesty in the heavens ; that through the atonement thus wrought 
out, all men may come to God and find acceptance ; all of which 
they believe is revealed in the holy Scriptures. 

2. That God requires all men, wherever his gospel is proclaim- 
ed, or his law known, to repent of all sins, forsake evil, and follow 
righteousness ; that his word also requires men to be baptized, as 
well as to repent ; and that the direct way pointed out by the Scrip- 
tures for baptism, is immersion. After which, the individual has 
the promise of the gift of the Holy Spirit ; that this divine com- 
munication is absolutely promised unto all men, upon whom "the 
Lord our God shall call," if they are obedient unto his command- 
ments. This gift of the Holy Spirit, was anciently bestowed by 
the laying on of the apostle's hands : so this church believes that 
those who have authority to administer in the ordinances of the 
gospel, have this right and authority, through prayer ; and without 
this authority, and this gift, the church is not now what it anciently 
was ; consequently, cannot be recognized as the true Church of 
Christ. 



140 APPENDIX. 

3. That God will, in the last days, gather the literal descendants 
of Jacob to the lands anciently possessed by their fathers ; that he 
•will lead them as at the first, and build them as at the beginning. 
That he will cause his arm to be made bare in their behalf; his 
glory to attend them by night and by day. That this is necessary 
to the fulfilment of his word, when his knowledge is to cover the 
earth as the waters cover the seas. And that, as men anciently 
saw visions, dreamed dreams, held communion with angels, and 
converse with the heavens, so it will be in the last days, to prepare 
the way for all nations, languages and tongues, to serve him in 
truth. 

4. That the time will come when the Lord Jesus will descend from 
heaven, accompanied with ten thousand of his saints ; that a mighty 
angel will lay hold on the dragon, bind him, cast him into the pit, 
where he will be kept from deceiving the nations for a thousand 
years ; during which time, one continued round of peace will per- 
vade every heart. And, 

5. They believe in the resurrection of the body ; that all men 
will stand in the presence of God, and be judged according to the 
deeds, or works, done in this life ; that the righteous will enter 
into eternal rest, in the presence of God, but the wicked be cast 
off, to receive a just recompense of reward ; and that, to ensure 
eternal life, a strict obedience to all the commandments of God, 
must be observed, to the end." 

Elder Young says, " the book of Mormon is the literal fulfilment 
of the 29th chapter of Isaiah's prophecy. See also 37th chapter of 
Ezekiel, and 12th verse of the 8th chapter of Hosea." 

We have been presented with a book entitled the " Doctrine 
and Covenants of the Church of the Latter Day Saints, carefully 
selected from the revelations of God, and compiled by Joseph 
Smith, Jr., Oliver Cowdry, Sidney Rigdon, and Frederick G. Wil- 
liams, presiding Elders of said Church ; published at Kirtland, Ohio, 
1835." The volume contains articles on Faith, Covenants and 
Commandments, Priesthood and Calling, Marriage, Government, 
Laws, &c. It contains a great number of revelations to divers 
persons. We copy four of them as fair specimens of the whole. 

Revelation to Oliver Cowdry, David Whitmer, and Martin Harris, 
June, 1829, given previous to their viewing the plates containing 
the book of Mormon : 

1. Behold I say unto yon, that you must rely upon my word, 
which if you do, with full purpose of heart, you shall have a view 
of the plates, and also the breastplate, the sword of Laban, the 
Urim and Thummim, which were given to the brother of Jared upon 
the mount, when he talked with the Lord face to face, and the mi- 
raculous directors which were given to Lehi while in the wilder- 



APPENDIX. 341 

ness, on the borders of the Red Sea ; and it is by your faith that you 
shall obtain a view of them, even by that faith which was had by 
the prophets of old. 

2. And after that you have obtained faith, and have seen them 
with your eyes, you shall testify of them, by the power of God ; 
and this you shall do that my servant, Joseph Smith, Jr., may not 
be destroyed, that I may bring about my righteous purposes unto 
the children of men, in this work. And ye shall testify that you have 
seen them, even as my servant Joseph Smith, Jr. has seen them, 
for it is by my power that he has seen them, and it is because he had 
faith ; and he has translated the book, even that part which I have 
commanded him, and as your Lord and your God liveth it is true. 

3. Wherefore, you have received the same power, and the same 
faith, and the same gift like unto him ; and if you do these last com- 
mandments of mine, which I have given you, the gates of hell shall 
not prevail against you ; for my grace is sufficient for you : and you 
shall be lifted up at the last day. And I, Jesus Christ, your Lord 
and your God, have spoken it unto you, that I might bring about my 
righteous purposes unto the children of men. Amen. 

Revelation to Joseph Smith, Jr., and Sidney Rigdon, given De- 
cember, 1830. 

1. Behold I say unto you, that it is not expedient in me that ye 
should translate any more until ye shall go to the Ohio ; and this 
because of the enemy and for your sakes. And again, I say unto 
you, that ye shall not go until ye have preached my gospel in those 
parts, and have strengthened up the church whithersoever it is 
found, and more especially in Colesville ; for behold they pray unto 
me in much faith. 

2. And again : a commandment I give unto the church, that it 
is expedient in me that they should assemble together at the Ohio, 
against the time that my servant Oliver Cowdry shall return unto 
them. Behold here is wisdom, and let every man choose for him- 
self until I come ; even so. Amen. 

Revelation given March, 1832, 

Verily, thus saith the Lord, unto you, my servant, Stephen Bur- 
nett, go ye, go ye, into the world, and preach the gospel to every 
creature that cometh under the sound of your voice, and inasmuch 
as you desire a companion, I will give unto you my servant Eden 
Smith; wherefore, go ye and preach my gospel, whether to the 
North, or to the South ; *to the East or to the West, it mattereth 
not, for ye cannot go amiss ; therefore, declare the things which ye 
have heard and verily believe, and know to be true. Behold this 
is the will of him who hath called you, your Redeemer, even 
Jesus Christ. Amen. 

Revelation given November, 1834. 

1. It is my will that my servant, Warren A. Cowdry, should be 
appointed and ordained a presiding high priest over my church in 
13* 



142 APPENDIX. 

the land of Freedom, and the regions round about, and should 
preach my everlasting* gospel and lift up his voice and warn the 
people, not only in his own place, but in the adjoining countries, 
and devote his whole time in this high and holy calling which I now 
give unto him, seeking diligently the kingdom of heaven and its 
righteousness, and all things necessary shall be added thereunto ; 
for the laborer is worthy of his hire. 

2. And again, verily I say unto you, the coining of the Lord 
draweth nigh, and it overtaketh the world as a thief in the night; 
therefore, gird up your loins that you may be the children of the 
light, and that day shall not overtake you as a thief. 

3. And again, verily 1 say unto you, there was joy in heaven 
when my servant Warren bowed to my sceptre, and separated him- 
self from the crafts of men : therefore, blessed is my servant War- 
ren, for I will have mercy on him, and notwithstanding the vanity 
of his heart, I will lift him up inasmuch as he will humble himself 
before me ; and I will give him grace and assurance wherewith he 
may stand ; and if he continues to be a faithful witness and a 
light unto the church, I have prepared a crown for him in the man- 
sions of my father : even so. Amen. 

Elder Young says that these revelations are received from Heaven 
by the Prophet of this church, Joseph Smith, Jr. ; that they are 
written down by a scribe, and then delivered to those for whom 
they are designed. 

This people first located themselves in Kirtland, Geauga County, 
Ohio. A party of them settled in Independence, Jackson Coun- 
ty, Mo. whence, the people having become unfriendly towards them, 
they were driven away, under great sufferings and loss of property. 
At Kirtland, they have erected a stone temple at an expense of 
$40,000. It is 80 by 60 feet on the ground, and 50 feet high. The 
first floor is a place of worship, with four pulpits at each end ; each 
pulpit calculated to hold three persons. These pulpits rise behind 
and above one another, and are designed for the bishops, priests, 
teachers, and deacons, according to their rank in office. 

Some of this people are found in many of the States in the Union, 
some in the Canadas, and some in Nova Scotia ; but they are most 
numerous in Ohio and Missouri. The whole number in North 
America is probably not less than 20,000. Many of them are re- 
spectable, and possess considerable wealth. 

Elder Young seems to think that revelations from heaven, and 
miracles wrought, are as necessary now, and as important to the sal- 
vation of the present generation, as they were to any generation in 
any preceding age or period. This appears to be the sum and sub- 
stance of the Mormon scheme. 

The Book of Mormon, and the Doctrine and Covenants of the 
Church of the Latter Day Saints, are in possession of the Edi- 
tor, and may be inspected, either for curiosity or edification. 



APPENDIX. 



143 



KOTE N.— PRESBYTERIANS. 

Statistics of the Presbyterian Church in the United States. 



STATES. j Synods. 


Presbyt- 
eries. 


Churches. 


Minis- 
ters. 


Licen- 
tiates. 


Communi- 
cants. 


New Hampshire, 
Massachusetts, . 
New York, .... 
New Jersey, . . . 
Pennsylvania, . . 

Delaware, 

Maryland, 

District of Col. . 

Virginia, 

North Carolina, . 
South Carolina, . 

Georgia, 

Alabama, 

Mississippi, .... 
Tennessee, .... 

Kentucky 

Ohio, . 

Indiana, 

Illinois, 

Missouri, 

Michigan, 


5 
1 
2 
1 

1 
1 
1 

1 

2 
1 

3 
1 
1 
1 
1 


1 
1 

31 

6 

15 

2 
1 
1 
4 
3 
5 
2 
3 
1 
8 
5 

13 
5 
5 
3 
3 


12 
2 

691 

134 

420 

28 

9 

9 

117 

132 

126 

35 

52 

26 

147 

120 

370 

97 

52 

33 

32 


19 
15 

624 

130 

269 

16 

12 

14 

88 

69 

77 

24 

36 

12 

101 

61 

227 

48 

36 

17 

19 


3 

64 
19 
34 

6 

3 

20 

11 

13 

1 

6 

3 

9 

12 

20 

7 

1 

3 

1 


2067 

383 

84,407 

16,693 

48,353 

2090 

1376 

1134 

12.485 

10.991 

9912 

1796 

2402 

679 

11,432 

8378 

25,654 

4339 

1567 

1549 

1397 


Totals, 


23 | 118 |2644 |1914 | 236 | 249,084 



The above Table is taken from the Minutes of the General As- 
sembly for 1834. In 1835, this church had, in the above States, 24 
synods ; 120 presbyteries ; 1973 ministers ; 257 licentiates, and 
274,048 communicants. The funds of this church, in 1835, for re- 
ligious and charitable purposes, amounted to 8253.426. 

There are some Presbyterian churches in Louisiana, Arkansas, 
Florida, and in the British Provinces. 

The two Presbyteries in New England, are at Londonderry, N. H. 
and Newburvport. Ms., and are connected with the Synod at Alba- 
ny. N. Y. 

The population in the United States, attached to the Presbyterian 
form of church government, is supposed to amount to nearly two 
millions. 

For the publications of this church, see Calvinists, note C. 

We stated, in the body of this work, page 81, that the Presbyte- 
rians "agreed to govern themselves agreeably to the Westminster 
Confession of Faith," &c. We here give what we consider a sum- 
mary of that Confession of Faith, and which " every person, ap- 



144 APPENDIX. 

pointed or elected a Professor in the Theological Institution in 
Andover, shall, on the day of his inauguration into office, publicly 
make and subscribe." The Creed and Declaration to be subscrib- 
ed are in the following words : 

"I believe that there is one and but one living and true God ; 
that the word of God, contained in the Scriptures of the Old and 
New Testament, is the only perfect rule of faith and practice ; that 
agreeably to those Scriptures God is a Spirit, infinite, eternal, 
and unchangeable in his being, wisdom, power, holiness, justice, 
goodness, and truth ; that in the Godhead, are three Persons, the 
Father, the Son, and the Holy Ghost ; and that these Three! 
are One GOD, the same in substance, equal in power and glory ; 
that God created man, after his own image, in knowledge, righte- 
ousness, and holiness ; that the glory of God is man's chief end, 
and the enjoyment of God his supreme happiness ; that this enjoy- 
ment is derived solely from conformity of heart to the moral char- 
acter and will of God; that Adam, the federal head and represen- 
tative of the human race, was placed in a state of probation, and 
that, in consequence of his disobedience, all his descendants were 
constituted sinners ; that by nature every man is personally deprav- 
ed, destitute of holiness, unlike and opposed to God ; and that, 
previously to the renewing agency of the Divine Spirit, all his 
moral actions are adverse to the character and glory of God ; that, 
being morally incapable of recovering the image of his Creator, 
which was lost in Adam, every man is justly exposed to eternal 
damnation ; so that, except a man be born again, he cannot see the 
kingdom of God ; that God, of his mere good pleasure, from all 
eternity elected some to everlasting life, and that he entered into a 
covenant of grace, to deliver them out of this state of sin and mis- 
ery by a Redeemer ; that the only Redeemer of the elect is the 
eternal Son of God, who for this purpose became man, and con- 
tinues to be God and man in two distinct natures and one person 
forever ; that Christ, as our Redeemer, executeth the office of a 
Prophet, Priest and King ; that, agreeably to the covenant of re- 
demption, the Son of God, and he alone, by his sufferings and 
death, has made atonement for the sins of all men ; that repentance, 
faith, and holiness are the personal requisites in the Gospel scheme 
of salvation ; that the righteousness of Christ is the only ground 
of a sinner's justification ; that this righteousness is received 
through faith ; and that this faith is the gift of God ; so that our 
salvation is wholly of grace ; that no means whatever can change 
the heart of a sinner, and make it holy ; that regeneration and 
sanctification are effects of the creating and renewing agency of 
the Holy Spirit, and that supreme love to God constitutes the 
essential difference between saints and sinners ; that by convincing 
us of our sin and misery, enlightening our minds, working faith in 
us, and renewing our wills, the Holy Spirit makes us partakers 
of the benefits of redemption ; and that the ordinary means, by 
which these benefits are communicated to us, are the word, sacra- 
ments and prayer ; that repentance unto life, faith to feed upon 



APPENDIX. 145 

Christ, love to God, and new obedience, are the appropriate quali- 
fications for the Lord's Supper ; and that a Christian Church ought 
to admit no person to its holy communion, before he exhibit credi- 
ble evidence of his godly sincerity ; that perseverance in holiness 
is the only method of making* our calling and election sure ; and 
that the final perseverance of saints, though it is the effect of the 
special operation of God on their hearts, necessarily implies their 
own watchful diligence ; that they, who are effectually called, do 
in this life partake of justification, adoption, and sanctification, and 
the several benefits, which do either accompany or flow from them ; 
that the souls of believers are at their death made perfect in holi- 
ness, and do immediately pass into glory ; that their bodies, being 
still united to Christ, will at the resurrection be raised up to glory, 
and that the saints will be made perfectly blessed in the full enjoy- 
ment of God to all eternity ; but that the wicked will awake to 
shame and everlasting contempt, and with devils be plunged into 
the lake, that burneth with fire and brimstone forever and ever. I 
moreover believe that God, according to the counsel of his own 
will, and for his own glory, hath foreordained whatsoever comes to 
pass, and that all beings, actions, and events, both in the natural 
and moral world, are under his providential direction ; that God's 
decrees perfectly consist with human liberty ; God's universal 
agency with the agency of man; and man's dependence with his 
accountability ; that man has understanding and corporeal strength 
to do all, that God requires of him ; so that nothing, but the sin- 
ner's aversion to holiness, prevents his salvation ; that it is the pre- 
rogative of God, to bring good out of evil, and that he will cause 
the wrath and rage of wicked men and devils to praise Him ; and 
that all the evil, which has existed, and will forever exist in the 
moral system, will eventually be made to promote a most important 
purpose under the wise and perfect administration of that Almigh- 
ty Being?, who will cause all things to work for his own glory, and 
thus fulfil all his pleasure. And furthermore I do solemnly promise 
that I will open and explain the Scriptures to my Pupils with in- 
tegrity and faithfulness ; that I will maintain and inculcate the 
Christian faith, as expressed in the Creed, by me now repeated, to- 
gether with all the other doctrines and duties of our holy Religion, 
so far, a3 may appertain to my office, according to the best light, 
God shall give me, and in opposition, not only to Atheists and Infi- 
dels, bat to Jews, Papists, Mahometans, Arians, Pelagians, Antino- 
mians, Arminians, Socinians, Sabellians, Unitarians, and Univer- 
salists ; and to all heresies and errors, ancient and modern, which 
may be opposed to the Gospel of Christ, or hazardous to the souls 
of men ; that by my instruction, counsel, and example, I will en- 
deavor to promote true Piety and Godliness ; that I will consult the 
good of this Institution-, and the peace of the Churches of our 
Lord Jesus Christ on all occasions ; and that I will religiously con- 
form to the Constitution and Laws of this Seminary, and to the 
Statutes of this Foundation." 



146 APPENDIX. 

The Westminster Assembly met in London, in the reign of 
Charles 1st, A. D. 1643. It was a synod of learned divines, as- 
sembled by order of Parliament, for the purpose of settling the 
government, liturgy and doctrine of the Church of England. 

The Theological Institution at Andover, Mass. was founded in 
1805. Its funds are about $500,000. It has graduated, to January, 
1836, 672 scholars. Anniversary, second Wednesday in September. 

The Associate Presbyterians, 

Have one Synod, nine presbyteries, 87 ministers, 183 congrega- 
tions, and about 16,000 communicants. They are found West and 
South of the Hudson River. 

The Reformed Presbyterians, or Covenanters, 

Are located principally in Ohio. They have one General Synod, 
two subordinate Synods, four presbyteries, 20 ministers, 40 congre- 
gations, and about 3000 communicants. 

The Associate Reformed Presbyterians, 

Have a Northern, a Southern, and a Western Synod. They have 
13 presbyteries, 1 16 ministers, 214 churches, and about 12,000 com- 
municants. They are located principally in Pennsylvania, and the 
Western States. 

Cumberland Presbyterians.— See page 82. 

Since the body of this work was printed, we find that this church 
has increased in a few years, with astonishing rapidity. In the 
States of Kentucky, Tennessee, Alabama, Mississippi, Indiana, and 
Missouri, its number of churches is no less than 500 ; ministers, 
450; number of communicants, 50,000. It has a college at Prince- 
ton, Ky. and a periodical called the Cumberland Presbyterian. 



NOTE O.-IIEFORMED DUTCH CHURCH. 

This church comprises one General Synod; and two particular 
Synods ; one at New York and another at Albany. The two Sy- 
nods comprise 18 classis, 192 ministers, 197 churches, 21,044 com- 
municants, and a population of about 125,000. This denomination 
of Christians is found almost entirely in the first settlements in the 
States of New York, New Jersey and Pennsylvania. The Chris- 
tian Intelligencer, published at New York, advocates the principles 
of this church. 



NOTE P.— RESTORATIONISTS. 

The foregoing article was prepared and kindly furnished the ed- 
itor, by the Rev. Paul Dean, of Boston, a clergyman of high stand- 



APPENDIX. 147 

ing of this class of Christians. We have received a communica- 
tion, of a similar import, from another distinguished clergyman of 
this profession. 

The Independent Messenger, a paper published weekly at Boston , 
advocates the doctrine of this denomination. 



NOTE Q ROMAN CATHOLICS. 

This denomination is spread over every section of the United 
States, and the British Provinces. They form, it is stated, more 
than three-fourths of the population of the Canadas. They are 
also found in large numbers in the Provinces of Nova Scotia and 
New Brunswick. In this Union, they are most numerous in the 
Middle States : but in consequence of the great influx of this peo- 
ple into North America, and their frequent change of location, it is 
utterly impossible to state their numbers, in each State, with any 
decree of accuracv. Their number in the United States is vari- 
ously stated from 500,000 to 1,500,000. Their number, probably, 
is not less than 800,000, nor more than 1,200,000. The population 
of the Canadas in 1635, was at least one million. 

The first Roman Catholics that came to this country, were from 
England, under Lord Baltimore, a Catholic nobleman, in 1634. 
They settled the State of Maryland, and, much to their honor, while 
some of the Protestant provinces were persecuting all those who 
differed from them on religious subjects, the Catholic Marylanders 
protected all sects that were moral and civil in their deportment. 

The Catholics have, in the United States, 12 dioceses, 1 arch- 
bishop, 11 bishops, 341 clergymen, 22 colleges and other seminaries 
of learning for males, and 34 convents and academies for females. 

The Catholics publish the following weekly papers : The Bos- 
ton Pilot, Boston, Mass. : >Yew York Weekly Register and Catholic 
Diary, and the Truth Teller, New York : Catholic Herald, Phila- 
delphia, Pa. ; Catholic Telegraph, Cincinnati, Ohio : United States 
Catholic Miscellany, Charleston, S. C. ; and the Shepherd of the 
Valley, St. Louis, Missou. 

This Church claims to be the mother of all the Churches on 
earth, since the days of the apostles. If this is a fact, it must be 
acknowledged that this mother of all the faithful has had a great 
number of disobedient children. 

At the time of the Reformation, 1517, papal power, or the power 
of the Pope of Rome, had acquired so great a spiritual dominion 
over the minds and consciences of men, that all Europe submitted 
to it with implicit obedience. At the present day the Roman 
Catholic religion prevails, more or less, in every country in Chris- 
tendom. Its population is stated to exceed eighty millions. It is 
the established religion of Austria, France, Portugal, and Spain, 
and of thirteen other States in Europe. 



148 APPENDIX. 

The states of the Church, or the temporal dominions of the Pope 
of Roma, are at present confined to a territory of 13,000 square 
miles, with a population of 2,500,000, and a public debt of more 
than ninety millions of dollars. The present Pope is Gregory the 
XVI. He was born in 1765, and assumed the papal authority in 
1831. The political power of the Pope of Rome is now regarded 
by all the European governments with perfect indifference, except 
as a matter of policy. 

NOTE R.— SEVENTH DAY BAPTISTS. 

The number of churches belonging to the Seventh Day Baptist 
General Conference, in 1835, was 42. Elders, 30 ; licentiates, 16 ; 
members, 4503. Five of their churches are in Rhode Island ; one 
in Waterford, Ct. ; twenty -seven in New York; three in New 
Jersey ; three in Pennsylvania; two in Virginia ; and one in Clark 
County, Ohio. 

NOTE S.— SHAKERS. 

This denomination is also styled the Millennial Church. Although 
celibacy is enjoined by the Shakers, upon their members, yet their 
numbers rather increase, by converts from the world. 

There are fifteen Societies of Shakers in the United States, lo- 
cated in the following places : Alfred and New Gloucester, Me. ; 
Canterbury and Enfield. N. H. ; Shirley, Harvard, Tyringham and 
Hancock, Mass. ; Enfield Conn. ; Watervliet and New Lebanon, 
N. Y. ; Union Village and Watervliet, Ohio ; Pleasant Hill and 
South Union, Ky. The number of Shakers in the United States 
is about 6000. 

This sect of Christians arose at Manchester, in England, about 
A. D. 1747. They derive their name from their manner of wor- 
ship, which is performed by singing, dancing, and clapping their 
hands in regular time, to a novel, but rather pleasant kind of music. 
This sect was persecuted in England, and came to America in 
1774. They first settled in Watervliet, near Albany, N. Y. They 
have, or think they have, revelations from heaven, or gifts from the 
Holy Spirit, which direct them in the choice of their leaders, and 
in other important concerns. Their dress and manners are similar 
to those of the Society of Friends ; hence they are often called 
Shaking Quakers. They display great skill and scienee in agri- 
culture, horticulture, and the mechanic arts ; and their honesty, in- 
dustry, hospitality and neatness, are proverbial. These people 
choose their locations with great taste and judgment. A Shaker 
village always presents a scene of beauty. 

NOTE T.— SIX PRINCIPLE BAPTISTS. 

Most of the Six Principle Baptists are found in Massachusetts 
and Rhode Island. They have about 30 churches, 12 ministers, and 
2200 communicants. 



APPENDIX. 149 

NOTE U.-SWEDENBORGIANS. 

Believers in the doctrines of Swedenborg are found in many of 
the States in the Union. In Maine, New Hampshire, Massachu- 
setts, Rhode Island, New York, Pennsylvania, Maryland, Virginia, 
and Ohio, are 8 ordaining ministers, 10 priests and teaching minis- 
ters, fifteen licentiates, and 27 societies. There are 117 towns or 
places in the United States, where the doctrines of the New Jeru- 
salem Church are received by some portion of the people. 

The number of Swedenborgians in the United States, is about 
5000. There are some societies of this class of Christians in Eng- 
land. In Sweden they are quite numerous. 

The JVew> Jerusalem Magazine is issued monthly, at Boston, Ms. 

Emanuel Swedenborg, the father of this sect, was the son of a 
bishop of West Gothnia, in the kingdom of Sweden, whose name 
was Swedberg, a man of considerable learning and celebrity in his 
time. The son was born at Stockholm, January 29, 1688 ; and died 
in London, 1772. He enjoyed early the advantages of a liberal 
education, and being naturally endowed with uncommon talents for 
the acquirement of learning, his progress in the sciences was rapid 
and extensive ; and he soon distinguished himself by several pub- 
lications in the Latin language, which gave proof of equal genius 
and erudition. It may reasonably be supposed that under the care 
of his pious and reverend father, our author's religious instruction 
was not neglected. This, indeed, appears plain from the general 
tenor of his life and writings, which are marked with strong and 
lively characters of a mind deeply impressed with a sense of the 
divine Being, and of all the relative duties thence resulting. He 
was ennobled in the year 17] 9, by queen Ulrica Eleonora, and 
named Swedenborg, from which time he took his seat with the no- 
bles of the equestrian order, in the triennial assembly of the States. 

Baron Swedenborg had many eccentricities ; but perhaps the 
most remarkable circumstance respecting him, was his asserting, 
that, during the uninterrupted period of twenty -seven years, he en- 
joyed open intercourse with the world of departed spirits, and dur- 
ing that time was instructed in the internal sense of the sacred 
Scriptures, hitherto undiscovered. 

The General Convention was held in Boston, June, 1836. It was 
very fully attended, not only by ministers and licentiates, and dele- 
gates from societies, but also by other receivers from various parts 
of the country. All matters of a business nature were very har- 
moniously disposed of; and every thing else connected with the 
meetings appeared to be conducted in such a manner as to give 
general satisfaction. As the amount of business to be transacted 
by the Convention increases, it was observed with pleasure, that 
there was a growing disposition to leave mere speculations and 
theories of a general and abstract nature, and to come down into 
more simple and practical views. 
14 



150 APPENDIX. 

NOTE V.— UNITARIANS. 

The number of Unitarian Congregational Ministers in the United 
States is as follows, viz : In Maine, 10 ; New Hampshire, 15 ; Mas- 
sachusetts, 122 ; Rhode Island, 3 ; New York, 10 ; Pennsylvania, 
4 ; Georgia, 2 ; and one in each of the States of Connecticut, Mary- 
land, Virginia, South Carolina, Kentucky, Ohio, and Missouri. 
Also, one in the District of Columbia — Total, 174. There are 
about thirty more congregations and churches, than stated ministers. 

There are other large bodies of Christians in the United States, 
who adopt the sentiments of the Unitarians, without their distinc- 
tive name. The whole Unitarian population in the United States, 
cannot, at present, be given with any precision. 

The Christian Examiner and the Christian Register, Boston ; the 
Unitarian Monitor, Concord, N. H. ; and the Unitarian Essayist, 
at Meadville, Pa., announce the sentiments of this denomination. 



Most of the Unitarians in England, it is stated, adopt the senti- 
ments of Mr. Belsham and Mr. Lindsey, two distinguished Unitarian 
theologians, of that country. Mr. Lindsey's creed is as follows : 

"There is One God, one single person who is God, the sole 
Creator and Sovereign Lord of all things. 

" The holy Jesus was a man of the Jewish nation, the servant of 
this God, highly honored and distinguished by him. 

"The Spirit, or Holy Spirit, was not a person or intelligent be- 
ing, but only the extraordinary power or gift of God, first to our 
Lord Jesus Christ himself in his life time, and afterwards to the 
apostles and many of the first Christians, to empower them to preach 
and propagate the gospel with success." 

Mr. Belsham, in his creed, says, "God has commissioned his 
faithful and holy servant, Jesus of Nazareth, to teach the univer- 
sal resurrection of the dead, and by his own resurrection to con- 
firm and exemplify his doctrine." 

" Jesus is indeed now alive. But as we are totally ignorant of the 
place where he resides, and of the occupations in Avhich he is en- 
gaged, there can be no proper foundation for religious addresses to 
him, nor of gratitude for favors now received, nor yet of confidence 
in his future interposition in our behalf." 

(See Socinians and Humanitarians.) 

NOTE W.— UNIVERSALISTS. 

The foregoing article was politely furnished the editor by the 
Rev. Thomas Whittemore, of Boston, and the Rev. L. R. Paige, of 
Cambridgeport, Mass., two distinguished clergymen of this denom- 
ination. 



APPENDIX. 151 

The following Table exhibits the statistics of the Universalists. 



STATES. 

Maine, , 

New Hampshire, 

Vermont, 

Massachusetts, .. 
Rhode Island, .. 

Connecticut, 

New York, 

New Jersey, 

Pennsylvania, .. , 

Maryland, , 

Ohio, 

Indiana, 

Kentucky, , 

South Carolina, 

Alabama, , 

Lower Canada, 



Preach- 


Socie- 


ers. 


ties. 


29 


101 


32 


72 


25 


80 


67 


90 


2 


5 


14 


45 


100 


185 


1 


3 


13 


20 


3 


2 


14 


32 


2 


8 


m m 


1 


3 


6 


3 


2 


6 


6 


317 


653 | 



Meeting 
Houses. 



32 
]5 
31 
49 
2 



2 
9 
1 
3 
2 
1 



244 



There are one or two societies in Virginia, N. Carolina, Georgia, 
Illinois, Michigan, Upper Canada, and Nova Scotia. The popula- 
tion of this denomination in the United States is about 500,000. 

The government and discipline of the Universalist denomination, 
so far as it has yet been established on general principles, are repub- 
lican and fraternal ; in accordance with the mild, equalizing and af- 
fectionate principles of Christianity. N 

The smallest associations are those called churches and societies. 
These are formed by any number of believers in a vicinity, accord- 
ing to the laws of the State or Territory, or to the customs of the 
community, where there are no legal regulations on the subject. 
Brother, is the common and equal title of all the male members, as 
sister is that of the females. Where discipline is instituted among 
societies only, it is, as it should be, a church discipline, and con- 
ducted according to the rules laid down in the New Testament : 
particularly as recommended in Matt. 5 : 23,24. — 7: 12. — 18:15 
— 23 ; and the parallel passages. 

The societies are sovereign and independent ; competent to 
govern themselves, select and discharge their own officers and 
preachers. But for social purposes, and to promote unity and har- 
mony among and with each other, in certain districts they unit© 
themselves into associations and conventions. 

Universalist Weekly Journals. — The Christian Intelligencer and 
Eastern Chronicle, Gardner, Me. ; Gospel Banner and Universalist 
Family Monitor, Augusta, Me. ; Trumpet and Universalist Maga* 



152 APPENDIX. 

zine, Boston, Mass. ; Universalist Watchman, Repository and Chron- 
icle, Montpelier, Vt. ; Christian Messenger and Philadelphia Uni- 
versalist, New York and Philadelphia, (simultaneously ;) Southern 
Pioneer and Philadelphia Ldberalist, Baltimore and Philadelphia, 
(simultaneously ;) Sentinel and Star in the West, Philomath, Ind. 
A semi-monthly paper, called the Christian Visitant, is published 
at Utica, N. Y. 

We copy the following from the Trumpet and Universalist Mag- 
azine, of June 4, 1836. It is by the Rev. Hosea Ballou, of Bos- 
ton, in answer to the question, 

Who are Universalists 1 

There seems to be an evident propriety in calling all who be- 
lieve in the final holiness and happiness of all mankind, Univer- 
salists. There appears no good reason why those who believe in 
a limited punishment, in the future state, should have a less or a 
greater claim to be called Universalists, than those who entertain a 
hope, that all sin and misery end when the functions of life cease 
in the mortal body. As they both agree in the belief that God is 
the Saviour of all men, if this belief entitle one to the name of 
Universalist, of course it gives the other the same title. The Rev. 
John Murray was called a Universalist, and he called himself by 
this name, although he admitted there might be suffering hereafter, 
in consequence of blindness or unbelief. It is true, he did not al- 
low that the sinner was punished for sin either here or in the fu- 
ture world, in his own person, because he maintained that the whole 
penalty of the divine law, for the sin of the whole world, was suf- 
fered by the Lord Jesus, as the head of every man. He allowed, 
notwithstanding, that the natural consequences of sin would inevi- 
tably follow transgression, as we see is the case by every day's ob- 
servation. So likewise was the Rev. Elhanan Winchester called a 
Universalist, and he called himself so, although his views respect- 
ing a state of retribution, and the sufferings to which the wicked 
in the world to come will be subjected, were widely different from 
those entertained by Mr. Murray. Mr. Winchester believed in a 
place of material fire and brimstone, where the wicked would en- 
dure a torment as intense as has been represented by those Chris- 
tians, who believe in endless misery. But as he believed, that all 
these sufferings will end, though they might continue for many 
thousand years, and that those miserable wretches will at last be 
subdued and reconciled to the divine government, and be happy, he 
was denominated a Universalist. 

The Rev. Dr. Huntington is ranked a Universalist, equally with 
those who have been named ; but he believed in no punishment 
hereafter, being Calvinistic in his views of the demerit of sin, and 
of the atonement made by Christ. 

From the commencement of the denomination of Universalists 
in this country, there has been a difference of opinion respecting 
the doctrine of rewards and punishments, among both the clergy 
and the laity belonging to the connexion. But this difference was not 



APPENDIX. 153 

considered, in those times, a good reason for a distinction of either 
name, denomination, or fellowship. All united in the cheering 
hope, that in the fulness of the dispensation of times, sin will be 
finished, transgression ended, and all moral intelligences reconciled 
to God, in true holiness and everlasting happiness. A view so 
grand and glorious, so full of comfort, of joy, and of peace, and so 
triumphant, was sufficiently powerful to draw together all who en- 
joyed it, and to hold them together as a denomination distinct from 
all those who hold the unmerciful doctrine of endless punishment. 

When the general Convention of the New England States, pro- 
fessing the doctrine of Universal Salvation, appointed a committee 
to draft articles of faith and a constitution, by which it might be 
known and distinguished from other religious sects, care was taken 
to appoint on that Committee, brethren whose views differed re- 
specting the subject of a future state of rewards and punishments. 
The worthy and fondly remembered brother Walter Ferriss, who 
penned that instrument, was a believer in future rewards and pun- 
ishments ; but he so wrote that confession of faith as to compre- 
hend the full belief of Universal salvation, without making any 
distinction between the belief of future punishment, or no future 
punishment. And it is well remembered, that this circumstance 
was, at the time of accepting the report of the Committee, viewed 
as one of its excellencies. 

It seems improper to give so much weight to different opinions, 
which differ not in principle, but in circumstances only, as to con- 
stitute them walls of separation and disfellowship. If one believe 
that all misery ends with this mortal state, and another believe that 
it may continue twenty years after, and then come to an end, is 
there any real difference as to principle ? All believe that our 
heavenly Father holds all times and seasons, and all events in his 
own power ; and that he worketh all things after the counsel of his 
own will. And moreover all believe that God will have all men to 
be saved and to come unto the knowledge of the truth. This con- 
stitutes us all Universalists ; and calls on us to keep the unity of 
the spirit, and to walk in the bonds of peace. H. B. 



BIBLE SOCIETIES. 

The American Bible Society was formed in Boston in 1816. The seat of 
its operations, is in the City of New York. It has a Board of thirty-six Man- 
agers, all laymen, belonging to several religious denominations. The print- 
ing and binding establishment is on an extensive scale, and on the most econ- 
omical principles. Auxiliary Societies are established in every part of the 
country. The funds of this" Society are derived from the sale of the Scrip- 
tures, donations, subscriptions, life-memberships, legacies, «fcc. The re- 
ceipts of the Society, from its commencement to May 1, 1835, amounted to 
£1,404,009. Since" the organization of the Society, "to May. 1835. 1.767,936 
copies of Bibles and Testaments, in various languages have been issued, and 
circulated in various parts of the globe, without note or comment. 

The British and Foreign Bible Society was formed in London, in 1804. Its 
receipts in thirty years, amounted to 59,844.589. During that period, it issu- 
ed 8.549,356 Bibles and Testaments, in one hundred and fifty-tight languages. 



154 APPENDIX. 

THEOLOGICAL SEMINARIES IN THE UNITED STATES. 



NAME. 



PLACE 



Denomina- 
tion. 



Com. 





^4 


opera- 


Ph 


ation. 


c 


3^ 




Z 


CO co 


1316 


3 


27 


1808 


5 


152 


1824 


3 


36 


1825 


3 


53 


1822 


3 


53 


1834 


3 


17 


1819 


6 


80 


1821 


4 


56 


1820 


4 


38 


1816 


2 


3 


1784 


3 


24 


1813 


5 


140 


1826 


2 


25 


1825 


2 


20 


1828 


2 
I 


29 


1828 


1 


19 


.... 


2 


39 


1824 


3 


35 


1832 


3 


58 


1829 


3 


22 


1832 


2 


1 


.... 


2 




1821 


2 


22 


1834 


3 


8 


1829 


3 


42 


1828 


• 


11 

3 


1832 


i 


30 


.... 


2 


10 



o o 



Bangor The o log. Seminary 
Theological Seminary, .... 

Divinity School, 

Theological Institution, . , 
Theol. Dep. Yale College 

Theol. Insti. of Conn 

Theol. Ins. Epis. Church, . 
Theol. Sem. of Auburn, . . 
Ham. Lit. and The. Inst. . . 

Hartwick Seminary, 

The. Sem. Dutch Ref. Ch 
Theol. Sem. Pr. Ch. U. S 

Sem. Luth. Ch. U. S 

German Reformed, 

West. Theol. Seminary, . , 

Theological School, 

Theological Seminary, 
Epis. Theol. School of Va 
Union Theol. Seminary, . . 
Virginia Baptist Seminary 
Southern Theol. Sem. . ... 
Theological Seminary, . . , 
Furman Theol. Seminary, . 
South West. Theol. Sem 

Theological School, 

Lane Seminary, 

Theol. Dep. Ken. College 
Theol. Dep. W. Res. Col 

Theological School, 

Granville Theolog. Dep. . . 
Indiana Theol. Seminary, . 



Bangor, Me. . . . 
Andover, Mass. . 
Cambridge, " 
Newton, u 
New Haven, Ct. 
E. Windsor, u 
New York, N.Y. 
Auburn, " 

Hamilton, " 
Hartwick, " 
N. Br wick, N. J. 
Princeton, " 
Gettysburg, Pa. 
York, 

Allegheny T. " 
Canonsburg, " 
Pittsburg, " 

Fairfax Co. Va. . 
Pr. Ed. Co. " 
Richmond, u 
Columbia, S. C. 
Lex'gton, " 
High Hills, " 
Maryville, Ten. 
Lexington, Ken. 
Cincinnati, Ohio, 
Gambier, " 
Hudson, u 

Columbus, u 
Granville, u 
S. Hanover, In. . 



Cong 

Cong. .... 
Cong. Unit. 
Baptist, .. . 

Cong 

Cong 

Prot. Epis. 
Presbyt. . . 
Baptist, .. . 
Lutheran, . 
Dutch Ref. 
Presbyt. . . 
Evang. L. . 
G. Ref, Ch. 
Presbyt. * • 
Asso. Ch. . 
Asso. Ref. . 
Prot. Epis. 
Presbyt. . . 
Baptist, .. . 
Presbyt. . . 
Lutheran, . 
Baptist, .. . 
Presbyt. . . 
Prot. Epis. 
Presbyt. . . 
Prot. Epis. 
Presbyt. . . 
Lutheran, . 
Baptist, .. . 
Presbyt. .. 



62 
672 
100 

31 
113 

200 
190 

124 



714 



65 
76 



14 
30 

62 



FHOGRESS OF CHRISTIANITY. 

M. Laffon de Ladebat, of Prance, computes the number of Chris- 
tians, in each century, since the Christian era, as follows : 



1st century, . . 


500,000 ) 


10t.h 


century, 


. . . 50,000,000 


2d " 


. . . . 2,000,000 


11th 


u 


. . . 60,000,000 


3d 


. . . 5,000,000 


12th 


a 


. . . 70,000,000 


4th " 


.... 10,000.000 


13th 


a 


. . . . 75,000,000 


5th " 


... 15,000,000 


14th 


a 


. . . 80,000,000 


6th " 


... 30,000,000 


15th 


u 


... 100,000,000 


7th " 


... 25,000,000 


16th 


u 


.... 125,000,000 


8th " 


... 30,000,000 


17th 


u 


... 155,000,000 


9th " 


... 40,000,000 


18th 


u 


... 200,000,000 



Since the commencement of the nineteenth century, the num- 
ber of Christians has increased, with great rapidity, in all parts of 
the world. 



APPENDIX. 155 

SALARIES OF THE CLERGY. 

The salaries of the Presbyterian, Baptist, Congregational and 
Episcopalian Clergy in the United States, in the most populous 
towns, vary from $1000 to $3000 a year. Few receive more than 
$2000. In common country towns, these salaries vary, according 
to the size of the town, or its parochial duties, from $400 to $1000. 
The majority of clergymen in country towns receive less than $600 
a year. 

The travelling preachers of the Methodist Episcopal Church, re- 
ceive, annually, $100, with board and travelling expenses ; $100 
for their wives ; $16 for each child under seven years old, and $24 
for each child, from seven to fourteen years of age. 

The preachers of the Methodist Protestant Church receive annu- 
ally, $100 without a wife, and $200, if married. 

In the Northern' and Middle States the salaries of the clergy, 
generally, are higher than in the Western and Southern States. In 
the States of Georgia, Alabama, Mississippi, Tennessee and In- 
diana, the compensation to the Baptist and Presbyterian ministers 
is very small. 

The preachers among the Friends receive no compensation for 
their services, if they are able to support themselves. 

The salaries of the clergy in the United States, are raised either 
by taxes on property, rents of pews, voluntary subscriptions or con- 
tributions ; or, as it frequently happens, by the income of funds ap- 
propriated for that purpose. 

"In all the States the support of religion is now left entirely to 
the voluntary choice and good will of the people. No person is 
compelled to join, or be classed with, or associated to any religious 
association, church, or congregation, or (without having previously 
given his consent,) to pay for the support of ministers of religion, 
for the maintenance of public worship, or for the building or re- 
pairing of churches." 

We copy from a recent publication, the Cyclopedia Americana, 
the following article on 

CHURCH REVENUES. 

From the following table, which shows the annual amount of 
the income of the clergy in all parts of the Christian world, it will 
be perceived that the revenue of the English clergy is greater by 
forty-four thousand pounds, than that of all the other clergy in the 



156 APPENDIX. 

world ; while the number of hearers attending on their ministry, 
compared with the aggregate number belonging to the churches in 
other nations, is as one to thirty-two. 

Amount. Hearers. 

French, Catholic and Protestant Churches, £1,050,000 3u,000,000 

United States, 776,000 9,600,000 

Spain, 1,000,000 11,000,000 

Portugal, 300,000 3,000,000 

Hungary, Catholics, 220,000 3,000,000 

" Calvinists, 63,000 1,050,000 

" Lutherans, 26,000 650,000 

Italy, 776,000 19,391,000 

Austria, 950,000 16,918,000 

Switzerland, 87,000 1,720,000 

Prussia, 527,000 10,563,000 

German small States, 765,000 12,765,000 

Holland, 160,000 2,000,000 

Netherlands, 105,000 3,000,000 

Denmark, 119,000 1,700,000 

Sweden, 238,000 3,371,000 

Russia, Greek Church, 510,000 34,000,000 

« Catholic and Protestant, 480,000 8,000,000 

Christians in Turkey, 180,000 6,000,000 

« dispersed elsewhere, 520,000 21,000,000 

£8,852,000 19 8,728,000 

England, Wales and Ireland, £8,896,000 "~6,400,000 

Income of all the clergy of other nations 

besides, 8,852,000 

Balance in favor of the English clergy, . . £44,000, or $211,200. 



CHRISTIAN MODERATION. 

Bishop Hall remarks, " There is nothing in the world more whole- 
some or more necessary for us to learn, than the gracious lesson of 
Christian moderation, without which, in very truth, a man is so far 
from being a Christian, that he is not himself. This is the centre 
wherein all both divine and moral philosophy meet ; the rule of 
life ; the governess of manners ; the silken string that runs through 
the pearl chain of all virtues ; the very ecliptic line under which 
reason and religion move without any deviation, and therefore most 
worthy our best thoughts ; of our most careful observance." 



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